tihxaxy  of  Che  trheclo^ical  ^^mxnavy 

PRINCETON  •  NEW  JERSEY 

'iif  '«V 

FROM  THE  LIBRARY  OF  THE 

REVEREND  CHARLES   ROSENBURY  ERDMAN 
D.D.,  LL.D. 


THE  LIFE  OF  CHRIST. 


I.     THE  PERIOD  OF  PREPARATION.— 30  Years. 

'  Nativity  ] 

From    BIRTH      Presentation        ^^  BAPTISM  f  J^^'^  ^^^  ^^P^*^^ 
-^•^•^•749     ]^^l^,  I         Jan.  780       jj,— ,,,,, 

i,  Nazareth  j 

Cana        Capernaum 

II.     THE  PUBLIC  MINISTRY.— 3 >3^  Years. 

(i)  In  JuDEA.— 12  mos.  ■{  (Jno.  i-iv)  Until  the  imprisonment  of  John. 

(2)  In   Gai,ii.ee.-22  mos.i  '■  Eastern-Until  death  of  John. 

I  2.  Northern— (Matt,  xvi,  16  .    .  ). 
Caesarea  Philippi. 

(3)  Last  J0URNEVS.-6  mos.  j  J^"'"^  !?'  5i-^i^.  28). 

l  (Jno.  vu,  10-22)  to  Jerusalem. 

III.     THE  PASSION. 

fSAT.    —Bethany. 
Sun.  — Triumphal  Entry. 
THE    WEEK  I  MON. — Cleansing  the  Temple. 

K  of  Matt     i/ofkk    J  TuES.— Parables  and  Discourses. 
X  of  Luke,'  Q  of  Jno!      WED.-Rest  and  Retirement  at  Bethany. 

^        -^  Thu.  —Last  Supper  ;  Gethsemane  ;  Arrest ;  Trials. 

I  Fri.  —(April  7,  783.— 13th  Nisan)  Crucifixion. 
[Sun.  —Resurrection. 

Ascension  (after  40  days). 


OVERBROOK  PRESBYTERIAN  CHURCH. 
April  19,  1891. 


SYLLABUS   OF    LECTURES 


GOSPEL  HISTORY 


Printed   for  the   use  of  the   Middle  Class 


Princeton    Theological  Seminary 


PROFESSOR  C.  W.  HODGE 


Cbc  |)nnccton  |^rfss 

C.    S.    ROBINSON    &   CO.,    STEAM   POWER   PRINTERS 

18S8 


Gospel    History. 


CHRONOLOGY  OF  THE  GOSPELS. 

Chronology  positive,  and  relative.  More  material  for 
the  latter. 

Date  of  the  Nativity. 

The  Year.^  Dionysius  Exiguus,  A.  D.  533-556,  assumed 
A.  U.  C.  754;  adopted  by  Bede,  and  later  by  Pepin  and 
Charlemagne. 

Four  data  in  Gospels  disprove.  Death  of  Herod,  Mt.  ii.  i. 
Lk.  i.  5.  Census  under  Augustus,  Lk.  ii.  i.  Star  of  Magi, 
Mt.  ii.    Age  of  Jesus  on  entering  his  ministry,  Lk.  iii.  23. 

Herod  died  Nisan,  750.  Eclipse  of  moon  April  12th. 
Dionysian  era  therefore  at  least  four  years  too  late. 

Lk.  ii,  1,2.  Taxing  under  Augustus,  when  Quirinius  was 
president  of  Syria.  Objected  that  only  local  censuses  men- 
tioned. Ancyra  Marbles  record  three  by  Augustus,  726,  746, 
766.  Robinson  restricts  oixooiiivr]  to  Palestine.  But  answered 
by  habit  of  omitting  such  facts  by  historians,  especially  relat- 
ing to  provinces ;  gap  in  Dion  Cassius ;  motive  in  Josephus. 
Positive  arguments ;  centralization  under  Augustus ;  auto- 
graph MS  read  after  his  death  in  Senate  by  Tiberius,  exhibited 
number  of  soldiers,  amount  of  tribute,  over  whole  empire. 
Woolsey  objects  that  this  not  imply  registration  of  persons,, 
but  enumeration  not  practical  without  registration.  That 
Palestine  not  made  a  province  till  759  not  a  difficulty,  because 
of  the  relation  of  Herod  to  Rome,  the  oath  of  allegiance  to  the 
emperor  under  his  reign.  Cassiodorus  sixth  century  speaks, 
of  census   and    survey.     Mommsen    doubts,  Zumpt  accepts 

*  Wieseler's  Supplement  to  Chronological  Synopsis.  Herzog's  Encyc.  Dr, 
Woolsey  in  New  Englander,  Oct.,  1869,  and  Bibliotheca  Sacra,  April,  1870.. 
Andrews'  Life  of  Christ. 


evidence;  lists  then  extant.  Suidas,  9th  century,  states 
census  made  under  Augustus.  Indirect  proof.  Under  republic 
each  province  regulated  method  of  levy,  under  Antonines  a 
uniform  law  ;  the  change  probably  occurred  at  founding  of 
empire.  Jus  Italicum  began  under  Augustus.  The  excep- 
tion proves  the  rule.  Also  analogous  census  mentioned  in 
Gaul. 

QuiRiNius  governor.  He  succeeded  Archelaus,  A.  D.  6, 
and  then  made  taxing,  Acts  v.  37.  Tholuck  made  Tcpwrr] 
comparative,  as  John  i.  15,  the  enrolment  was  before  Quiri- 
nius  was  governor,  to  distinguish  this  from  well  known  census. 
Neander,  Hug,  take  wider  meaning  oifjjeixouebovro!;;  this  made 
under  extraordinary  commission.  But  Luke  would  mention 
the  two  in  Gospel  and  Acts,  without  distinguishing.  Ebrard, 
double  use  of  d.T.oypo-cp'fj;  the  decree  was  that  world  should  be 
enrolled,  but  the  actual  levy  not  occur  till  Quirinius  was 
governor.  Takes  verb  and  noun  in  different  senses.  Wieseler, 
brachylogy.  The  first  under  Roman  authority.  Zumpt 
proves  that  Quirinius  was  twice  governor.*  Saturninus 
demitted  office  B.  C.  6,  U.  C.  747.  Varus  held  till  B.  C.  4, 
U.  C.  750.  No  list  till  Quirinius,  A.  D.6.  Between  B.  C.  12 
and  A.  D.  2,  Quirinius  conquered  Homonodenses  in  Cilicia, 
and  received  imperial  insignia,  which  imply  praetorial  rank. 
No  province  possible  except  Syria.  Mommsen  refers  to  a 
marble  recording  honours  to  one  who  had  been  twice  legate. 
Zumpt  rejects.  This  generally  adopted.  Varus  held  till  sum- 
mer 750  after  death  of  Herod.  Explained  if  the  census  began 
before  but  went  by  name  of  Quirinius.  Tertullian  says  census 
began  under  S.  Saturninus,  left  747,  and  lists  extant  in  Rome. 
Zumpt  makes  this  starting  point,  proving  birth  of  Christ  748. 
But  not  say  at  beginning  of  census.  The  whole  difficulty 
removed  by  textual  criticism.  The  article  omitted  by  B  D  Sin. 
Lach.  Tisch,  W.  and  H.  Meyer,  "  if  ^  not  read  aurr]  becomes 
subject,  and  d.7:ojpa(prj  nptorrj  predicate."  So  Revisers.  This 
was  the  first  enrolment  made  when  Quirinius  was  governor, 
which  expressly  implies  another. 

The  Star  and  the  Magi.  Mt.  ii.  If  identified  with  a  con- 
junction in  747,  and  748,  taken  as  data.  Confirmed  by  infer- 
ence from  Mt.  ii.  16,  that  Christ  was  two  years  old  at  death 


*  See  Faiibairn's  Hermeneutical  Manual, 


of  Herod.  Implies  that  Magi  went  immediately,  Wieseler 
conjectures  a  new  star  in  connection  with  the  conjunction. 
Too  insecure  for  accurate  dating,  but  confirms  the  narrative. 

Day  of  Nativity.  Eastern  church  celebrated  Jan.  6th,  as 
Epiphany  and  Christmas,  inferring  from  Lk.  iii.  23,  that  Christ 
was  baptized  on  his  birthday.  In  4th  century  under  influence 
of  the  West,  adopted  Dec.  25,  gives  time  for  events  of  nativity 
before  death  of  Herod.  Lk.  ii.  8,  no  difficulty,  from  flocks 
being  in  fields.  May  have  been  temporary,  to  make  room.  See 
Barclay's  Calendar.  The  season  no  hindrance.  Luke  i.  5. 
Zacharias  belonged  to  the  priest  class  Abia.  Temple  destroyed 
Aug.  5th,  823,  when  the  class  Jehoiarib  in  service.  Wieseler 
reckons  from  this  that  in  848  the  class  Abia  served  for  the 
week  beginning  Oct.  3d.  Allowing  15  months  to  birth  of 
Christ  gives  Jan.  loth,  750. 

Date   of  the  Crucifixion. 

Day  of  the  Week.  Friday,  or  napaaxto-j.  Mt.  xxvii.  62. 
Mk.  XV.  42.  Lk.  xxiii.  54.  John  xix.  14  adds  rob  rAa'f^a^ 
which  many  think  implies  that  the  crucifixion  was  before  the 
Passover.  So  Winer,  although  Gr.  p.  202,  he  says  the 
genitive  is  possessive.  Harmonists  claim  that  the  meaning  is 
the  preparation  day  or  Friday  belonging  to  the  Passover 
week.    See  "  Teaching"  8,  i. 

Day  of  the  Month.  If  Christ  ate  the  Passover  at  the  regular 
time,  the  crucifixion  was  on  Nisan  15th.  Mt.  xxvi.  17.  Mk. 
xiv.  12.     Lk.  xxii.  7  and  15. 

John  does  not  call  it  passover  ;  J.  xiii.  i  says  before  the 
feast,  and  v.  29,  disciples  suppose  that  Judas  went  to  buy  what 
was  needed  for  the  feast ;  especially  J.  xviii.  28.  Jews  would 
not  enter  Pilate's  palace,  for  fear  of  defilement,  aXX  'ha  ipdycoac 
TO  Tidaya. 

This  is  regarded  the  most  important  question  in  N.  T. 
criticism.  Involves  not  merely  question  of  inspiration, 
but  of  historical  accuracy.  Four  views: —  i.  Follow  John, 
because  eye-witness,  and  Synoptists  mistaken.  So  Bleek. 
Christ  anticipated  regular  time.  2.  Adapt  Syns.  to  John  ;  but 
impossible.  3.  Follow  Synoptists,  and  turn  the  passage 
against  genuineness  of  John.  So  Bretschneider,  and  rational- 
ists generally.  4.  Harmonists  interpret  John  by  Synoptists, 
and  further  show  that  John  himself  requires  agreement. 


Thus  xiii.  i,  does  not  date  the  whole  supper  ;  and  v.  29, 
refers  to  supplies  for  following  days.  xix.  28,  some  say  rida-j^a 
refers  to  whole  festival,  some  say  (payelv  refers  to  offerings  on 
the  second  day. 

Suggested  that  the  subject  of  the  verbs  restricted  to  those 
conducting  the  prosecution.  Interrupted  in  progress  of  their 
passover,  they  might  get  the  crucifixion  over,  and  return  and 
complete  their  observance,  if  free  from  contamination,* 

The  explanation  required  by  John,  because  the  objection 
not  self-consistent.  The  disability  occasioned  by  the  house 
of  a  gentile  not  being  purged  from  leaven,  would  be  over  by 
sundown.  The  whole  nation  employed  in  excluding  leaven 
before  the  feast. 

So  John  xix.  14,  explained  above. 

It  is  objected  that  Nisan  15th  was  Sabbatical.  Lev. 
xxiii.  II,  15.  The  crucifixion  illegal,  the  purchase  of  spices, 
Lk.  xxiii.  26,  the  burial,  the  labour  of  Simon  the  Cyrenian. 
Harmonists  answer  that  Sabbath  law  not  apply  to  Sabbatical 
feast  days;  e.  g.  Ex.  xii.  16;  and  emergency  of  priests  led  to 
break  the  law. 

Syns.  supposed  to  be  misled  by  relation  of  Sacrament  to 
Passover  supper. 

The  Paschal  Controversies.  In  2d  century  the  Quarto- 
decimanni  kept  14th,  while  Western  Church  governed  Easter 
by  the  day  of  the  week.  The  Tiibingen  critics  infer  John  not 
apostolic.  Neander  and  Meyer,  the  Asian  observance  was  of 
the  death  of  Christ,  and  confirms  John.  Bleek,  De  Wette, 
Fisher,  Abbot,  Schiirer,  the  day  was  the  Jewish  passover, 
with  Christian  observance.!  .  Harmonists  agree  that  the  Asians 
quoted  John  and  Syns.  equally  for  their  view,  and  therefore 
recognized  no  disagreement. 

The  day  of  the  week,  Friday,  and  the  day  of  the  month, 
Nisan  15th,  the  year  was  783,  according  to  Wieseler,  784 
others  say. 

Seyffarth  followed  Dionysian  era,  by  identifying  the 
darkness  at  the  crucifixion  with  an  eclipse.  But  Passover  at 
full  moon. 

*  Milligan,  John  xviii.  28,  in  Schaff's  Pop.  Com.,  and  Articles  in  Contemp. 
Rev.  Credits  to  Dr.  Dorner.  Essentially  same  as  Fairbairn's  Herm.  Man.  See 
Presbyterian  Rev.,  April  1881. 

f  E.  Abbot,  Authorship  of  Fourth  Gospel,  p.  lo.  Luthardt,  Authorship 
of  Fourth  Gospel.  Schiirer,  Essay,  Leipzig,  1869.  Sears,  Fourth  Gospel, 
Appendix  A. 


Date  of  Christ's  Baptism, 

Lk.  iii.  I,  2,  dates  John's  ministry.  Pilate  governor,  778- 
789.  Herod  Antipas  Tetrarch  of  Galilee,  750-792.  Philip 
Tetrarch  of  Iturea  and  Trachonitis,  750-787.  Lysanias 
Tetrarch  of  Abilene.  Josephus  mentions  Lysanias  60  years 
before.  This  probably  a  grandson,  and  the  name  dynastic. 
The  mention  explained  to  complete  division  of  territory  of 
Herod  Gt. 

Annas  and  Kaiaphas  High  Priests.  Annas  759-767. 
Kaiaphas  770-789.  Annas  called  High  Priest  not  as  lieu- 
tenant of  H.  P.,  or  President  of  the  Sanhedrin,  but  because 
head  of  family  and  legally  H.  P.  The  name  in  plural  had 
wide  extension.     See  Schiirer  N.  T.  Times. 

Fifteenth  Year  of  Tiberius  Ccesar.  Augustus  died  767, 
15th  Tib.  781-2.  But  would  make  ist  Passover  in  782,  and 
death  next  year.  And  Christ  would  be  32  years  old.  Brown's 
Ordo,  Wieseler,  say  the  verse  anticipatory,  and  dates  imprison- 
ment of  John.  Tertullian  followed  by  many  Fathers  say 
Christ  died  15th  Tib.,  and  Gemini  Consuls,  which  leaves  a 
few  months  for  ministry.  Zumpt  adopts  solution  of  Nicholas 
Mann,  1733,  and  dates  reign  of  Tiberius  from  Senatorial 
decree  779.  Confirmed  by  Egyptian  coins,  by  authority  in 
provinces.     Historical  facts,  not  harmonistic  resort. 

Confirmatory  date  J.  ii.  20,  forty-six  years  temple  build- 
ing. Herod  began  in  his  i8th  year,  734,  and  46  years,  would 
be  779-780. 

Additional  fact  Lk.  iii.  23.  Jesus  when  he  began  was 
about  30  years  of  age.     See  Winer  Gram.,  p.  366. 

Adjusting  the  external  data,  the  result  becomes  apolog- 
etically strong,  because  each  date  independent. 


Robinson. 

Wieseler. 

Zumpt. 

Born         749  or  750, 

Born                 750 

Born 

747 

Baptized    779  or  780,  A.  D.  27 

Baptized          780* 

Baptized 

779t 

1st  Passover         780,     "       27 

1st  Passover    781 

1st  Passover 

7S0 

2d         "               781,     "       28 

2d         "           782 

2d 

781 

3d         "               782,     "       29 

Crucifixion       783 

Crucifixion 

782 

Crucifixion           783,     "       30 

*  15th  Tib.  781,  date  imprisonment  John. 
\  Christ  between  31  and  32  years  old. 


8 

These  schemes  vary  by  one  year,  which  is  possible  because 
of  question  offcast,  John  v.  i. 

The  agreement  of  external  dates,  separately  ascertained, 
with  duration  of  ministry,  is  remarkable. 

Duration  of  the  Public  Ministry. 

Fathers  based  opinion  that  one  year  on  Tertullian,  or  Is. 
Ixi.  2.  Many  critics  infer  from  Syns.  that  Christ  was  not  in 
Jerusalem  till  the  last  passover. 

But  Syns.  imply  visits  not  mentioned,  in  the  rapid 
development  of  work  in  Galilee,  Jews  followed  him,  Mt.  iv.  25. 
So  Lk.  vi.  I  implies  a  Spring  season,  especially  the  lamenta- 
tion over  Jerusalem.  Mt.  xxvii.  57.  Baur  explains  as  accom- 
modation from  prophets,  Strauss  quoted  from  lost  writing. 
So  Lk.  X.  38,  the  family  at  Bethany.  Impossibility  of  rational- 
istic theory  that  Pseudo-John  should  contradict  the  current 
authorities. 

On  the  other  hand  John  frequently  implies  Galilean 
work,  as  vii.  6-10.  The  plan  of  John  confines  to  Judaea, 
because  the  discourses  occurred  at  feasts ;  of  Synoptists  to 
Galilee,  because  the  popular  work  was  out  of  reach  of  priests. 

John  mentions  Passover  ii.  13,  vi.  4,  which  Christ  did 
not  attend,  and  xii.  i.  Besides  a  feast  not  named,  v.  i,  and 
Tabernacles  vii.  2,  October,  and  Dedication,  x.  22  ;  founded  187 
B.  C.  by  Judas  Maccabaeus. 

If  v._i  a  Passover  there  were  four,  implying  duration  of 
Z%  years',  as  Robinson.  It'  not,  three  l^assovers,  and  a  year 
less.  This  difference  adapts  itself  to  the  different  schemes  of 
external  data. 

Common  text  omits  article  with  A  B  D  Origen,  W  and 
H,  Rev.  Article  found  in  C  L  Sin.  Cyril,  Tisch. 

Most  claim  that  the  article  favours  Passover ;  Westcott 
says  Tabernacles. 

Many  say,  omission  fatal  to  Passover ;  but  John  gives 
names  of  other  feasts  besides  Passover.  ^Indefinite,  to  suggest 
motive  for  journey,  or  emphasize  Sabbath  healing.  Robinson 
claims  not  indefinite,  on  principle  of  defining  genitive,  Winer, 
Gr.  p.  125.     The  Jews'  feast  by  eminence  was  Passover. 


*  Bleek  Introd.,  p.  195,  and  n. 


Also  argued  that  harmonistic  result  best,  because  begin- 
ning Sabbath  controversy.  Also  time  needed.  So  Parable 
Lk,  xiii.  6,  7. 

Objections  to  Passover;  vi.  4,  a  passover  which  Christ 
did  not  attend,  and  absent  from  Jerusalem  eighteen  months 
till  October,  vii.  i.  But  caused  by  danger  of  persecution. 
And  interval  of  year  between  v.  and  vi..  but  agrees  with  John's 
plan  to  record  discourses  at  feasts. 

Held  by  Irenaeus,  Eusebius,  Luther,  Lightfoot,  Neander, 
Hengstenberg,  Geikie,  Edersheim. 

Piirim  suggested  by  Keppler,  followed  by  Hug,  Wieseler, 
Lange,  Meyer,  Godet,  Weiss,  Farrar. 

Because  between  December,  Jno.  iv.  35,  and  Passover, 
vi.  4;  gives  good  harmonistic  result,  falling  in  with  hostility 
at  close  of  Galilean  ministry.  But  objections  are  strong. 
Loses  year  of  duration  ;  Purim  not  specifically  feast  of  Jews, 
not  in  O.  T. ;  not  require  journey  to  Jerusalem.  That  not 
observed  on  Sabbath,  not  a  conclusive  point,  because  Christ 
may  have  stayed  some  days  in  the  city. 

Pp.ntFrn^t  held  by  Cyril,  Chrysostom,  Erasmus,  Beza, 
Calvin,  Bengel.  But  no  time  after  Passover,  Ch.  n,  tor  iii.  iv., 
disregards  iv.  35  ;  and  John  Baptist  imprisoned,  who  was  freed 
iii.  26.  To  say  Pentecost  of  following  year,  introduces 
months  of  silence  into  the  history. 

Against  any  feast  in  the  fall  stands  either  iv.  35,  or  if  of 
following  year,  the  months  of  silence. 

For  labernacles^  Ebrard,  Ewald,  Lichtenstein,  Hilgenfeld. 

For  Atonement,  Caspari,  but  not  a  feast. 

For  Trumpets,  beginning  of  year  in  September,  before 
Atonement,  Westcott,  Edersheim. 

This  question  of  a  year's  duration  corresponds  with  vari- 
ation of  duration  inferred  from  external  data. 

N.  B.  The  several  external  dates  are  independently  dis- 
covered ;  then  adjusted  to  one  another ;  and  the  result  com- 
pared with  duration  derived  from  an  entirely  different  source. 
The  evidence  of  accuracy  is  convincing. 

The  Periodology  of  the  history  is  obtained  by  compar- 
ing the  analysis  of  the  Synoptists,  with  John.  The  three 
coincide  in  dividing  as  follows : 


lO 

Synoptists.  John. 

Baptism  and  Temptation, 

ii.  3.  Passover. 

-D  ui-    A/r-   •  4.      •    r-  1-1  f  iv.      Tourney  thro' Galilee, 

rublic  Mmistry  m  Galilee,  <  -J-,  -^ 

Feeding  5000,  vi.  4.  Passover. 

Last  Journeys  to  Jerusalem,  vii.     Tabernacles. 

X.  22.  Dedication. 

Crucifixion,  xii.     Passover. 

Chs.  ii-iv.  of  John  therefore,  precede  the  Galilean  Min- 
istry of  the  Synoptists,  and  give  the  Judaean  Period.  From 
John  iv.  or  v.  to  vi.  is  the  Ministry  in  Eastern  Galilee.  Between 
vi.,  vii.  in  Northern  Galilee,  The  Journeys  to  Jerusalem  of 
the  Synoptists  agree  with  vii.  to  x.  of  John.  And  the  Cruci- 
fixion closes  each  alike.  This  correspondence  from  different 
plans  is  adequate  proof  of  justice  of  the  method  of  harmoniz- 
ing. 

Preparatory  Period. 

a.  The  Nativity,  b.  John  the  Baptist.  For  the  Nativity 
and  its  attendant  events,  the  authorities  are  Mt.  and  Lk. 
Mark's  purpose  confines  him  to  the  active  life ;  John's  to  the 
discourses;  Matthew  finds  proof  of  the  Messiaship,  and  Luke 
completes  the  history. 

Characteristics.  In  nature  of  the  events  the  supernatural 
element  prevails  almost  to  the  exclusion  of  human  agency, 
so  that  many  who  accept  miracles,  reject,  a.  It  was  necessary 
to  attest  the  incarnation.  The  central  miracle  implies  the 
rest.  b.  Publicity  essential,  and  identification  of  the  child. 
c.  Protection  from  false  Messianic  enthusiasm,  and  govern- 
mental persecution,  d.  Exhibition  of  divine  attributes,  e. 
Anti-typical  relation  to  the  Old  Testament  to  shew  unity  of 
the  divine  plan.  This  necessary  from  beginning ;  references 
to  prophecy,  types,  the  law.  /.  Typical  oi  the  Christian  life 
and  of  the  church. 

This  element,  that  these  are  not  alone  events  of  history, 
but  in  the  development  of  a  divine  plan,  and  therefore  full  of 
meaning,  gives  opportunity  to  charge  mythical  origin  or  dog- 


1 1 

matic  intention  ;    but  accepting  the  claim   of  the  gospel   as 
divine,  carries  these  with  it. 

§  2.  Annunciation  of  birth  of  John  the  Baptist.  The 
official  character  of  John  must  be  indicated  from  the  outset. 

Miraculous  element,  the  angel,  dumbness  of  Zacharias, 
extraordinary  birth ;  publicity  in  choosing  Temple,  and  time 
of  worship  ;  honour  to  O.  T.  in  choosing  a  priest ;  prophecy  ; 
and  type  in  allusion  to  Nazarites  ;  all  explained  by  angel. 
Political  condition  shewn  by  reference  to  Herod.  Observance 
of  ritual  shewn  by  reference  to  priest  classes.  Incense  the 
highest  element,  enjoyed  by  turn ;  meaning  in  v.  lo.  Per- 
sonal character  of  parents,  righteous,  in  spirit  and  in  form. 
While  mass  of  people  had  lost  spiritual  sense,  a  few  exhibit 
true  intent  of  O.  T.  Zacharias  Jehovah  hath  remembered, 
Elizabeth,  my  God  hath  sworn. 

Childlessness  regretted  among  Jews.  Angel  appears  on 
right  of  altar,  predicts  a  son,  gives  name  John,  Jehovah  is 
gracious,  predicts  his  character  and  office.  Nazarite  vow, 
Num.  vi.  I-2I,  signified  his  work  as  a  reformer;  forerunner 
of  Messiah,  Mai.  iv.  6,  a  second  Elijah.  Turning  hearts  of 
children  to  Fathers. 

Zacharias's  faith  fails,  a  sign  is  given,  at  the  same  time  a 
warning  against  unbelief  The  delay  of  the  priest  unusual, 
and  impressed  the  people.  Elizabeth  conceived  and  hid  her- 
self five  months  through  religious  feeling. 

Critical  Objections.  Severity  of  treatment  of  Zacharias, 
but  warning,  and  honour  done  him.  To  doctrines  of  angels, 
not  in  O.  T.  till  Captivity  ;  name  given  ;  but  see  O.  T.  refer- 
ences; naturally  developed  by  degrees  ;  no  evidence  deriva- 
tion from  Persians,  and  confirmed  in  N.  T.  As  Michael  often 
interpreted  of  Jehovah  angel,  so  some  say  Gabriel  also.  But 
Dan.  X.  13,  24,  distinguishes  Michael  from  Gabriel;  Jehovah 
angel  claims  divinity ;  and  later  appears  after  incarnation. 

Naturalistic  theory,  Paulus,  retained  facts  but  accounted 
for  from  natural  causes.  Involved  deception.  Answered  by 
Strauss,  by  mythical  theory.  Myth  a  narrative  conveying 
truth,  in  which  unconsciously  the  idea  and  form  are  blended. 
Saves  moral  character  of  original  actors.  Tendency,  or  dog- 
matic hypothesis,  charges  conscious  alteration  of  the  history  to 
convey  doctrinal  ideas  which  had  grown  up.    Strauss'  last  Life. 


12 

Legendary  theory,  Renan,  holds  more  of  facts,  but  charges 
deceit,  and  mingled  with  legends.* 

§  3.  Annunciation  of  the  birth  of  Jesus.  Six  months  after, 
the  Angel  appeared  to  the  Virgin  in  Nazareth,  announcing 
birth  of  Messiah.  Like  case  of  John,  by  angel,  extraordinary 
birth,  description  of  office,  connected  with  prophecy,  and  sign 
given.  Unlike  that,  in  this  case  a  small  town,  and  obscure 
person.  Accords  with  contrast  of  O.  and  N.  dispensations. 

Need  of  announcement,  and  Virgin  chosen,  because  of 
Is.  vii.  14.  Symbolized  and  witnessed  divine  origin.  Betrothed, 
because  of  protection,  and  title  to  throne  through  Joseph, 
i^  ocxou  Jaueco  some  restrict  to  Joseph,  some  include  Mary, 
V.  27.  In  private  because  of  Mary's  position,  and  danger 
from  Herod ;  as  to  mode,  (Lipdi^  not  used,  but  elaeldcou  and 
dnrjldev ;  v.  32  describes  child,  great,  and  to  inherit  throne  of 
his  Father  David;  i.  e.,  Messiah.  Michael  iv.  7,  Dan.  vii.  14, 
Is.  ix.  7.  The  Virgin  blessed  among  women.  The  sign 
given,  serves  to  connect  this  promise  with  that  to  Elizabeth. 

Objections.  The  immaculate  conception  not  break  inherit- 
ance of  sin  from  the  mother.  But  divine  agency,  and  its 
intention  declarative,  and  evidencing.  That  Christ  called  Son 
of  Joseph.  The  doctrmes  not  appealed  to  in  Scripture.  But 
implied  in  nearer  relation  to  mother  than  father,  which  not 
Eastern ;  peculiar  expressions  Son  of  Man,  and  Word  made 
flesh,  connected  with  "  that  which  is  born  of  the  flesh  is  flesh." 
Not  appealed  to  as  proof,  because  rested  on  testimony  and  of 
parents,  and  the  resurrection  was  stronger.  Mythical  inter- 
pretation appeals  to  classical  analogies.  But  time  required, 
and  Jewish  monotheism  at  its  strongest. 

§  4.  Visit  of  Mary  to  Elizabeth.  Order  of  events.  Some 
place  annunciation  to  Joseph  first.  Hug,  Ebrard,  Alford. 
Joseph  at  once  informed  by  vision,  and  accompanies  Mary. 
But  unmarried  women  might  travel.  Lange,  Mary  tells  Joseph, 
he  not  believe.  She  takes  refuge  with  Elizabeth  and  vision 
follows.  But  she  "  was  discovered  " ;  and  would  naturally 
await  divine  guidance  ;  also  v.  39,  "  she  arose  with  haste," 
and  V.  56,  stayed  three  months  till  birth  of  John,  therefore  her 
visit  followed  immediately  the  annunciation  to  her. 


*For  complete  statement  and  answer  to  detailed  objections,  see  Ebrard's 
Criticism  of  the  Evangelical  History. 


Religious  motive,  angel  referred  her,  danger  and  delicacy 
of  her  situation,  could  not  hope  to  be  believed. 

Ends  accomplished.  Testimony  of  inspiration,  connect 
events  in  distant  places,  and  shew  their  relation  ;  prefigured 
superiority  of  Jesus  to  John. 

Mary's  hymn,  the  Magnificat,  Zacharias's  the  Benedictus, 
modeled  upon  Hannah's,  I  Sam.  ii.  As  historical  document, 
exhibits  the  form  of  Messianic  expectation,  but  with  predom- 
inant sense  of  personal  relation.  Connected  with  the  Messi- 
anic promises  to  seed  of  Abraham. 

Home  of  Zacharias  was  hill  country  of  Judah.  Robin- 
son accepts  Reland's  conjecture,  that ' louda  is  Juttah,  Josh.  xv. 
55,  5  m.  S.  Hebron.  Some  make  Zacharias  High  Priest  in 
Jerusalem  ;  common  opinion  Hebron,  priestly  city,  in  Judah, 
in  hill  country,  and  Jewish  tradition;  17  m.  S.  Jerusalem. 
Christian  tradition  says  Ain  Karim  4  m.  N.  W.  Jerusalem. 
About  80  m.,  or  four  days  from  Nazareth.  Mary  returned 
before  birth  of  John. 

§  5.  Birth^  Circumcision,  and  Naming  of  John  the  Baptist. 
Large  assembly  shews  effect  of  annunciation  and  extraordin- 
ary birth.  Ceremony  on  eighth  day,  Lev.  xii.  3,  performed 
by  father  and  name  given.  Gen.  xxi.  3,  4.  Friends  expect 
father's  name  to  be  given,  and  appeal  to  him.  Making  signs 
not  prove  Zacharias  dumb,  but  natural  gesture.  He  called 
for  a  tablet  and  wrote  John  is  his  name,  as  already  given. 
First  N.  T.  writing,  Jehovah  is  gracious. 

Miraculous  attestation,  by  regained  speech,  producing 
wonder,  and  by  his  inspiration.  This  had  peculiar  signifi- 
cance, because  withheld  for  400  years,  and  because  connected 
with  historical  development.  Each  cycle  of  history  had  its 
appropriate  gift.  The  Patriarchs,  Moses  and  Joshua,  the 
Judges,  David  and  Solomon ;  in  Assyrian  period,  in  Israel, 
were  Hosea,  Amos  and  Jonah;  and  in  Judah  Joel,  Obadiah, 
Isaiah,  Micah,  Nahum  ;  in  the  Babylonian  period,  Jeremiah, 
Habbakuk  and  Zephaniah  ;  in  the  Exile,  Ezekiel  and  Daniel; 
in  the  Restoration,  Haggai,  Zechariah,  Malachi.  The  resump- 
tion now  was  therefore  a  sign  of  a  great  historical  crisis. 
Previous  instance  in  case  of  Mary  had  been  in  private. 

Like  Mary's  hymn  that  of  Zacharias  refers  all  to  promises; 
is  based  on  0.  T.  models,  differs  in  being  national  more  than 
individual,  and  in  priestly  reference  to  purification,  rather  than 


H 

royal  to  triumph.  Evidence  of  Messianic  hope  of  a  deliverer, 
king,  and  purifier,  and  a  kingdom  of  righteousness,  which  is 
true  in  a  spiritual  sense,  higher  than  Zacharias  understood. 
No  mention  of  Gentiles,  but  no  Jewish  restriction.  No  farther 
description  of  John,  except  of  spiritual  growth  in  the  wilder- 
ness. Associated  thus  with  Elijah,  and  prefigured  official 
life,  and  separated  from  human  influence. 

§  6.  Anmmciation  to  Joseph.  Necessary  to  relieve  Mary, 
and  add  witness  to  the  people  and  church,  as  well  as  to  secure 
his  aid.  Probably  after  Mark's  return.  Joseph  a  righteous 
man,  proposed  to  divorce  her,  which  usuai  with  betrothed 
persons.  Two  forms,  the  more  private  an  instrument  of 
separation  not  reciting  cause. 

An  angel  sent,  absence  of  article  not  against  it  being  the 
same,  because  not  before  in  Matt.  In  a  dream,  not  vision, 
which  repeated  to  Joseph.  Declares  the  child  divinely  begot- 
ten in  fulfilment  of  prophecy,  and  gives  name  Jesus,  "  for  he 
shall  save  his  people  from  their  sins."  Is.  vii.  14.  v.  22,  words 
of  angel,  proved  by  o£,  and  use  of  perfect.  The  passage  in 
Isaiah  related  to  a  deliverance  of  Judah  in  the  time  of  Ahaz 
from  a  conspiracy  between  Syria  and  Samaria,  and  a  virgin 
birth  predicted.  Some  say  by  mistake  applied  to  Christ,  some 
say  double  sense,  but  applies  to  Christ  only,  because  his  com- 
ing implies  safety  of  the  nation  till  he  come. 

Joseph  took  his  wife,  ewe  00,  not  prove  subsequent  chil- 
dren, nor  does  TipcoTOToxov,  which  technical. 

Objected  that  Mt.  and  Lk.  give  different  accounts  of 
these  preliminaries.  Angel  not  tell  Joseph  of  visit  to  Mary, 
and  gives  name  to  him.  But  each  has  his  motive  for  selection, 
each  give  analogous  events,  of  angelic  annunciation,  and  ful- 
filment of  prophecy.:  Mt.  gives  theocratic  line  through  Joseph. 
Luke  supplements. 

§  7.  The  Nativity.  Predicted  that  Messiah  should  be 
born  m  Bethlehem.  Micah  v.  2.  Parents  brought  from 
Nazareth  by  decree  of  taxing.  The  date  indicates  the  Augustan 
age,  subjection  of  the  theocracy,  the  enrolment  as  imperial 
citizens.  Joseph  was  of  the  orxoc,  subdivision  of  Ttazpid,  sub- 
division of  (fUArj.  Mary  went,  some  say,  because  she  had 
property,  or  as  representative   of  family ;  or   because   while 


*  Schiirer.  Stapfer,     Palestine  in  Time  of  Christ,  151. 


^5 

place  determine(i  by  Jewish  custom,  the  decree  required  com- 
plete enrolment  of  people. 

While  there  she  brought  forth  her  son,  and  laid  him  in  a 
manger.*  Exhibits  humility  of  Saviour.  Simplicity  of  nar- 
rative. 

Place.  Traditional  account  ancient,  and  sites  of  inns 
permanent.f  Justin  Martyr,  A.  D.  103,  cave  near  town. 
Helena  built  church  over  it.  Objected,  Matt,  not  mention 
Nazareth  till  return  from  Egypt ;  hence  many  deny  birth  in 
Bethlehem  as  derived  later  from  prophecy,  John  vii.  42, 
denied  and  not  asserted  by  him.  'But  Matt,  implies  Bethlehem, 
because  Joseph  expected  to  return  there  when  he  came  from 
Egypt.  Mt.  mentions  places  only  as  fulfilling  prophecy. 
Luke  gives  history.  The  combination  is  so  natural  as  to  be 
proof  of  unity. 

§  8.  Annunciation  to  Shepherds.  Meaning  in  v.  17. 
Arouse  attention,  furnishes  witnesses,  and  yet  avoid  persecu- 
tion of  Herod  ;  new  miracle.  Shepherds  chosen  because  of 
association  with  David.  Vision  by  angel,  which  disproves 
identity  with  Jehovah  Angel,  because  incarnation  already 
occurred.  And  oo^a  xupiou,  visible  manifestation  of  presence 
of  Jehovah,  and  angel  announces  that  ')(pcaTdc  xupioi;  is  born. 
Combination  nowhere  else,  and  asserting  divinity. 

Sign  given,  probably  no  other  new-born  child  would  be 
found  in  a  manger.  Instantly  chorus  oi  angels,  showing 
knowledge  in  heaven.  The  Doxology,  or  Gloria  in  Excelsis, 
A  B  D  Sin.  Vulg.,  Tisch.,  Lachm.,  Treg.  W.  and  H.  Rev.,  read 
eudoxia^,  which  divides  into  two  clauses  ;  most  Greek  FF.  read 
eudoxia  in  three.  First  intimation  that  this  salvation  was  for 
the  world. 

The  men  told;  Mary  kept  all  in  mind,  comparing  with 
what  had  gone  before. 

Naturalistic  interpreters  refer  to  Mary's  expectation  and 
general  Messianic  hope,  and  say  shepherds  mistook  a  natural 
glow  in  the  sky.  Mythical,  to  life  of  David.  With  date  of 
taxing,  falls  the  birth  in  Bethlehem,  and  all  connected  with  it. 

§  9.  Circmncisio)i  of  Jesus  and  Presentation  in  the  Temple. 
Circumcision  8th  day.  Purification  of  Mother  on  40th;  arrange- 
ment of  Matthew's  incident,  Adoration  Magi  and   Flight  into 


*  Farrar,  I.  15.  n.  2. 
f  Farrar,    I,  5.  6. 


i6 

Egypt^  see  diagram.  Ecclesiastical  method  puts  these  before 
Presentation  in  Temple.  Mt.  ii.  i  implies  Magi  came  soon 
after  birth ;  and  Herod  not  know  of  birth  till  they  came. 
But  may  have  known,  but  not  acted  till  excited  by  their  com- 
ing. Objections  are,  the  40  days  too  short,  and  text  forbids 
idea  that  the  purification  postponed ;  and  presentation  could 
not  have  followed  the  slaughter  of  the  children.  Augustin, 
Sepp,  Alford  modify,  putting  Presentation  between  Visit  of 
Magi  and  the  Flight  into  Egypt.  But  the  coming  of  the  Magi 
set  Herod  to  work;  and  the  method  separates  the  coming  of 
the  Magi  and  the  Flight.  Most  harmonists  put  the  visit  of 
Magi  after  the  Presentation.  To  the  difficulty  that  Luke 
seems  to  take  them  from  the  Temple  direct  to  Nazareth,  the 
answer  is  that  he  relates  generally  and  only  what  belongs  to 
his  line,  and  as  he  leaves  out  what  happened  at  Bethlehem  he 
omits  also  the  return.  Bethlehem  so  near  to  Jerusalem  that 
would  go  and  come  the  same  day.  Luke  supplies  no  motive 
for  leaving  Bethlehem,  and  Joseph  expected  to  stay  there, 
Mt.  ii.  22.  Unnecessary  to  suppose  a  return  to  Nazareth 
from  the  Temple,  and  subsequent  visit  to  Bethlehem. 

Circuii  cision  marked  Jewish  nationality,  subjection  to 
divine  law,  removal  of  sin  by  the  covenant.  The  implied  con- 
fession of  sin  must  therefore  here  be  vicarious,  and  implies 
foresight  of  sacrifice.  Briefly  told  of  Christ,  fully  of  John, 
because  more  prominent  fact  of  O.  T.  life.  Name  Jesus 
recognized. 

Presentation  in  Temple  combined  redemption  of  service 
of  the  First-born,  and  purification  of  the  Mother.  Christ  not 
Levitical  priest;  new  testimony  of  inspiration,  and  Manifesta- 
tion to  the  Spiritual  Israel.  Combined  in  the  narrative,  v.  24, 
the  sacrifice  due  from  the  mother,  and  7>.  23,  the  presentation 
of  the  child,  but  the  money  payment  not  mentioned.  Verse  22 
plural  aijTcTju,  includes  child,  although  law  speaks  only  of  puri- 
fication of  the  Mother.  Ex.  xii.  2,  the  first-born  son,  owed 
priestly  service.  The  Tribe  of  Levi  took  their  place,  and 
their  support  and  representative  capacity  expressed  by  redemp- 
tion of  first-born.  Num.  iii.  12,  xviii.  16,  17.  Threefold 
recognition  of  law,  and  Books.  Great  age  of  Simeon  not  in 
text.  He  is  inspired,  recognizes  universal  salvation.  Is.  xlii.  6, 
and  first  clear  notice  of  suffering  Messiah,  Is.  viii.  14.  Anna 
inspired;  her  tribe  mentioned,  II  Chron.  xi.  16,  Ezra  i.  5,  ii.  5,9. 
Not  departing  from  Temple,  not  literal,  not  official. 


17 


DIAGRAM. 

Birth 

CircumcisioM  on  Stli  Day 

Adoration  of  Magi,  13th  Day 
Flight  into  Egypt 

Presentation  in  Temple 

Return  to  Nazareth 

AS   MODIFIED. 

Birth 

Circumcision  on  8th  Day 

Adoration  of  Magi,  13th  Day 
Presentation  in  Temple,  40th  Day 

Flight  into  Egypt 
Return  to  Nazareth 

COMMON   VIEW. 
Birth 

Circumcision  on  8th  Day 
Presentation,  40th  Day 

Adoration  of  Magi 

Flight  into  Egypt 
Return  to  Nazareth 

WORDSWORTH. 

Birth 

Circumcision 

Presentation 

Return  to  Nazareth.     Luke. 

Visit  to  Bethlehem  to  Feast 

Adoration  of  Magi 

Flight  into  Egypt 

Return  to  Nazareth.     Matthew. 


§  10.  Adoration  of  the  Magi.  Soon  after  Presentation, 
because  Herod  died  in  April.  Relation  to  last  incident, 
acknowledgment  by  gentiles.  The  dispensation  of  faith  is 
universal,  the  calling  of  gentiles  must  find  place  among  these 
events.  They  expected  a  King,  bring  gifts,  gold  for  king, 
frankincense,  prayer,  and  myrrh  referring  to  his  sacrifice. 
Pecuniary  aid  to  the  family.  Tradition  makes  represent  the 
three  races,  went  to  India,  shrine  at  Cologne.  Magi,  tribe  of 
Medes,  priests,  retained  in  Persian  Empire.*  Learning  and 
Astronomy,  dnb  dvo.zoXwv  pi.,  Upham  thinks  the  far  east 
Persia,  and  sing,  the  east  Babylonia.  But  i.u  zf/  dvazoXf/ 
V.  9,  quarter  of  heaven.     Persians  not  idolators. 

The  Star.  Difficulty  of  miraculous  idea,  saw  it  in  East, 
does  not  guide  them  to  Bethlehem,  but  they  go  to  Jerusalem 
and  inquire.  Keppler  1604,  observed  conjunction  of  Jupiter, 
Saturn,  Mars  in  the  Fish,  and  a  new  star  which  disappeared 
next  summer.  In  747  U.  C.  Jupiter  and  Saturn  were  in  con- 
junction, and  748  Mars.  Some  say  the  conjunction  was 
Matthew's  star,  some  suppose  a  new  star,  Wieseler,  a  comet 
of  750.  Magi  aware  of  Messianic  hopes  of  Jews,  Suetonius, 
Tacitus;  not  derived  from  a  mistake  of  Josephus  applying 
Messianic  prophecies  to  Vespasian.f  Collateral  tradition,  Jews 
scattered  over  Empire.  Some  refer  to  Is.  Ix.  30.  And  Daniel, 
Num.  xxiv.  17.  Balaam's  prophecy  to  gentiles.  The  Magi 
aware  of  expectation,  associated  remarkable  stellar  phenomena 
as  signs.     To  Jews,  testimony  of  angels,  to  gentiles,  of  nature. 

Objected  that  dozrjp  not  a  conjunction,  but  usage  wide, 
and  might  be  regarded  as  one.  Pritchard,  Greenwich  Observ- 
atory, shows  conjunction  not  close,  but  only  requires  notice- 
able phenomenon.  Saw  it  first  May  29th,  747,  in  the  East, 
on  Dec.  5th,  in  the  South  at  sunset;  and  how  could  a  star 
go  before,  and  rest  over  a  place.  Those  who  urge  this  for 
date  of  Nativity,  combine  with  age  of  slaughtered  children, 
have  to  admit  age  of  Christ  32  to  35  years  at  his  baptism,  and 
governorship  Quirinius  not  till  750.  The  moral  objection 
irrelevant.  The  least  that  can  be  said  is  that  these  observers 
must  have  seen  the  conjunction,  and  this  is  collateral  coin- 
cidence   with    narrative.     See   J.   A.   Alexander,    Com.    Mt. 


*  Trench,  Star  of  the  Wise  Men.     Upham,  The  Wise  Men. 
t  Lange's  Life  Christ.  Tr.  Ed's  n.  i.  388.  n.  2. 


19 

Mythists  emphasize  this,  because  so  easily  accounted  for  from 
O.  T.  combinations. 

Effect  of  the  visit,  on  the  people,  and  political  fears  of 
Herod.  Micah  v.  2,  the  least,  Mt.  quotes  not  the  least.  Magi 
returned,  avoiding  Herod. 

§11.  Flight  into  Egypt.  Massacre  of  the  Innocents. 
Besides  practical  purpose,  prefigures  suffering  of  Messiah  ; 
persecution  as  king ;  connection  with  O.  T.  Egypt,  and  Moses ; 
Prophecy  fulfilled,  Hos.  xi.  i.  Refers  to  Israel,  but  applicable 
to  Messiah  ;  and  miraculous  care  of  the  child,  through  Joseph. 
The  night  flight.  Herod  kills  all  male  children  under  two 
years.  Not  prove  Christ  two  years  old,  because  based  on 
Herod's  idea,  and  derived  from  Magi.  If  they  came  747  or 
748,  saw  the  star  only  few  months  before.  Better  idea,  all 
children  at  the  breast.*      Hebrew  children  weaned  late. 

Jer.  xxxi.  15.  Rachel,  mother  of  Joseph  and  Benjamin,^ 
buried  at  Bethlehem.  People  collected  at  Rama  near  by, 
weep  for  captivity.     The  massacre  repeats  that  persecution. 

Objected  Herod  too  cunning,  could  easily  have  made 
sure,  such  massacre  could  not  escape  collateral  mention.  But 
in  character,  infanticide  not  abhorrent  to  Romans.  Ridiculous 
overestimate  of  number,  14,000.  Variously  put  from  go-io. 
Latter  more  probable. 

Sojourn  in  Egypt.  Tradition  puts  at  Heliopolis  where 
Temple  afterwards.  Time  depends  on  date  of  Nativity,  because 
return  near  Herod's  death.  After  this  Archelaus  took  Judea, 
Samaria,  Idumea,  for  9  years  ;  Herod  Antipas,  Galilee  and 
Perea;  Herod  Philip,  Trachonitis,  Auranitis  and  Batanea. 

Joseph,  warned  by  dream,  returns  to  Nazareth.  Prophecy, 
called  Nazarene.  Some  refer  to  Josh.  xix.  10,  12.  Common 
explanation,  name  from  Nezer,  a  sprout,  indicating  humility 
of  origin,  and  corresponding  with  reputation  of  the  town. 
John  i.  46.  Is.  xi.  i.  Delitzsch  derives  from  Netzereth, 
sentinel;  Ewald,  from  Net/oreth,  watch-tower. 

Notice  easy  combination  Pvlt.  and  Lk.  from  different 
motives,  the  necessity  of  the  supernatural  details  if  we  admit 
the  central  truth,  the  impossibility  of  retaining  substantial 
history  if  we  eliminate  the  miracle,  and  the  comprehensiveness 
of  typical  import.      Messiaship,  divinit)'',  relation  to  O.  T., 


*  Farrar,  p.  40.     Stapfer. 


20 

spirituality  ofthe  Kingdom,  universality,  sacrifice,  substitution, 
structurally  imbedded  in  the  events,  not  merely  woven  into 
the  records. 

Second  Subdivision  of  Preparatory  Period,  from  infancy 
till  John  the  Baptist.  Silence,  distinguishes  gospels  from 
Apocrypha,  and  marks  genuineness.  Centres  attention  upon 
essential  truths,  origin,  and  sacrifice. 

Traces  of  the  period.  Avoid  exaggeration  of  seclusion 
from  natural  means  of  growth,  or  representing  them  as  the 
sources  of  his  knowledge.  Rabbinical  Schools,  Talmud  says 
magic  from  Egypt.  Family,  schools,  conversation  with 
strangers,  reading  O.  T.  He  read  Hebrew  as  quotations  prove, 
Greek,  as  use  of  lxx.  proves,  only  reference  to  writing  is 
John  xiii.  i-8.  No  allusion  to  Latin,  or  to  classic  learning.* 
Probably  learned  his  father's  trade,t  by  common  usage. 
Silence  Gospels  indicates  uneventful  period  ;  and  period  of 
growth  :  as  perfect  man,  attained  maturity.  Impression  on 
neighbors  was  favorable,  and  they  the  last  to  believe,  especially 
his  brethren.  This  proves  that  there  was  nothing  noticeably 
abnormal. 

§  12.  Visit  to  Passover  at  Tzvelve  Years  of  Age.  An 
instance  of  this  growth.  Characteristic  of  Luke's  method. 
Some  regard  as  t3^pe  of  what  was  constant,  some  as  excep- 
tional ;  truth  in  both.  As  we  have  presented  the  babe  and 
the  mature  man,  so  here  the  youth ;  and  perfect  in  each.  At 
same  time  a  transition,  as  his  mother's  surprise  and  his  reply 
shew.  Natural  that  consciousness  of  childhood  should  pass 
to  higher  understanding. 

At  12  years  Jewish  boys  became  Sons  of  the  Law,;}; 
attended  temple,  and  fasted.  Archelaus  banished  A.  D.  6, 
Judea  and  Samaria  parts  of  province  of  Syria,  capital  Antioch. 
Palestine  had  procurator,  subordinate  to  Antioch,  capital  at 
Caesarea. 

Returning  Jesus  missed  from  the  caravan,  not  noticed 
till  end  of  day's  Journey.  They  returned  to  seek,  and  on  third 
day  found  in  temple,  conversing  with  the  Doctors.  "  Hearing 
and  asking,"  includes  receiving  and  imparting.  The  Mother's 
expostulation   shews   relation    between    them,    and    unusual 


*  Farrar,  I,  p.  90. 

t  J.  A.  Alexander  doubts.     Com.   Mk.  vi.  3. 

\  Stapfer.  pp.  142-144. 


21 

occurrence.  His  reply,  Why  did  ye"  seek  me,  wist  ye  not  that 
I  must  be  iu  to7^  to~j  Tidrpoi;  (jloo,  opinion  divided  between 
olxqiiaat,  which  agrees  with  local  iv;  so  Rev.,  and  business, 
which  natural  for  the  neuter  pi.  The  first  recorded  words 
of  the  Lord  Jesus,  express  peculiar  Sonship,  and  sense  of 
paramount  mission.  Some  designate  as  unnatural  inde- 
pendence, some  as  mark  of  growing  religious  consciousness, 
some  as  dawning  Messianic  consciousness.  Thoroughly 
human  growth,  but  proving  underlying  divine  nature. 

The  incident  renewed  attention.  Objected  that  Mary's 
words  inconsistent  with  miraculous  conception,  hence  one  or 
both  mythical.  But  the  criticism  only  regards  Mary's  limited 
understanding.  And  he  returned  and  was  subject  to  them, 
under  advanced  conditions  of  his  self-knowledge.  "  And  in- 
creased in  wisdom  and  stature,  and  in  favour  with  God  and 
men." 

Discussion  as  to  "brethren  of  the  Lord  "  relevant  here 
only  as  calling  out  the  fact  that  he  grew  up  in  a  large  family, 
with  brothers  and  sisters. 

Joseph  probably  died  between  this  time  and  beginning 
ministry,  because  now  last  mentioned,  and  John  xix.  27. 
Assumed  age  of  Joseph  rests  on  this.  Apocryphal  history 
says  Joseph  died  when  Jesus  19  yeais  old, 

Nazareth  safe,  social,  central  to  scenes  of  his  life.  Renan 
remarks  whole  ministry  in  region  in  sight,  except  Judaea, 
Hermon  forms  N.  W.  horizon.     Unsurpassed  view. 

§  13,  Tht.  Genealogies.  Evidence  of  descent  from  David, 
of  a  kind  undisputed  by  Jews.  Rejecting  these,  Strauss 
denies,  because  family  could  not  have  become  so  obscure, 
but  jealousy  of  existing  rulers  caused  it.*^  He  passed  as 
Galilean,  John  vii.  42.  But  may  not  imply  ignorance  of 
fact  in  the  questioners,  but  if  so,  exceptional  case.  Not 
brought  up  at  his  trial.  He  claims  it,  accepts  it  when  applied, 
Peter  at  Pentecost,  and  Acts  and  Eps.  These  not  mere 
official  titles. 

The  genealogical  formulas  "  son  of"  and  '*  begat"  used  as 
form,  even  when  one  or  many  names  dropped  out  of  the  line, 
or  when  direct  line  ran  out;  e.  g.  Joseph's  father  in  Mt,  and 
Lk,     Common  fact  in  Persian  and  Assyrian  tables.     Comp. 

■*  Farrar,  I,  9,  n. 


22 

Gen.  xi.  26,  Acts  vii.  4.  This  explains  v.  17  Mt.,  the  three 
divisions  of  fourteen  generations  each  from  Abraham  to  Christ. 
Counts  David  twice  as  closing  and  opening  ist  and  2nd  tables. 
And  in  2nd  four  names  omitted,  which  are  in  Chronicles. 
Cannot  be  accident,  but  abbreviation,  some  say  to  aid 
memory,  or  the  meaning  of  numbers,  the  seven,  or  David:=  14, 
or  to  bring  out  the  great  historical  epochs,  founding  in 
Abraham,  the  Kingdom  in  David,  the  exile,  and  Christ.  Those 
chosen  for  omission  are  because  descendants  of  Jezebel,  or 
because  not  independent  actors,  and  Jehoiakim,  because 
captivity  under  him. 

1'.  II.  The  brethren  of  Jeconiah,  probably  his  cotempo- 
raries;  he  had  no  children,  Jer.  xxii.  30;  but  explained  as 
above. 

Relation  between  the  tivo  Genealogies.  Mt.  opens  Gospel 
with  documentary  proof  of  Messiaship,  Lk.  incorporated  as 
personal  history;  Mt.  descending  order,  Lk.  ascending;  Mt. 
through  kings  to  David  and  Abraham,  theocratic  ancestors, 
Lk.  probably  natural  descent  to  Adam  who  was  Son  of  God; 
Lk.  fullest;  43  between  David  and  Christ,  Mt.  28.  As  far  as 
David,  they  coincide.  Between  Solomon  and  David,  three 
names  for  over  400  years.  So  in  Ruth;  an  obvious  contrac- 
tion. 

From  David  down,  Mt.  line  through  Solomon,  Luke 
through  Nathan.  Hypothesis  that  both  of  Joseph  prevalent 
till  Reformation,  and  Meyer,  Winer,  Westcott,  Hervey  agree; 
hypothesis  that  Luke's  is  of  Mary,  Wieseler,  Lange,  Godet, 
Weiss,  J.  A  Alexander. 

If  both  Joseph,  how  two?  Some  answer  by  theory  of 
Levirate  marriage  of  Joseph's  mother,  with  the  half-brother 
of  her  first  husband ;  or  Jacob  being  childless,  Joseph  adopted 
by  him.  Mt.  thus  gives  legal  title  to  throne,  Lk.  the  natural 
descent. 

The  coincidence  of  the  lists  in  certain  names  explained 
in  the  same  way  by  levirate  marriages,  or  adoption  when  the 
male  line  ran  out.  Objected  to  this  theory  that  does  not 
establish  Christ's  blood  descent  from  David,  which  required 
by  prophecy,  II  Sam.  vii.  12,  Acts  ii.  30,  xiii.  23,  and  asserted 
Rom.  i.  3,  Lk.  i.  32.  Objection  partially  removed  if  Mary 
first  cousin  of  Joseph.  All  texts  which  prove  Christ's  descent 
prove  this.     Thus  grandfather  of  Joseph  in  both  genealogies. 


23 

Matthias,  who  had  two  sons,  Jacob,  father  of  Mary,  had  no 
son,  his  brother  Eli  was  father  of  Joseph,  who  therefore  suc- 
ceeded Jacob.     In  gospels  Mary  has  sisters,  but  not  brothers. 

Mt.  Luke 


Eleazar  Levi 


Matthan 
I 

Jacob  Eli 

I  I 

Mary  Joseph 

The  explanation  not  complete,  because  the  genealogies 
would  still  profess  to  give  descent,  without  recognizing  that 
through  Mary. 

The  other  hypothesis,  makes  Eli  father  of  Mary  and  uncle 
of  Joseph.  Main  difficulty,  Mary  not  mentioned  ;  because 
not  usual  to  give  female  names,  Talmud  calls  Mary  daughter 
Eli.  Lk.  iii,  23,  Jesus,  erroneously  supposed  to  be  son  of 
Joseph,  was  son  Eli,  i.  e.  omitting  Mary. 

Objection  that  female  line  not  regarded,  irrelevant,  this 
genealogy  of  Mother,  not  female  line ;  that  Mary  cousin 
Elizabeth,  not  established,  and  if  so  not  against  the  theory. 
That  Mary  proved  of  David's  line  outside  of  genealogies, 
strengthens  theory.     Lk.  i.  32,  Comp.  i.  27,  ii.  4.* 

§  14.  Ministry  of  John  the  Baptist.  The  second 
division  of  the  Preparation  for  Christ's  Ministry.  Previous 
events  introductory;  Mt.  begins  here,  so  John,  and  Luke 
dates  formally. 

O.  T.  predicted  a  forerunner,  and  announcement  to 
Zacharias.  15th  year  Tiberius,  U.  C.  779.  As  Jesus  began 
at  30  years,  probably  John,  or  six  months  earlier  than  Jesus. 
Wieseler  says,  a  Sabbatical  year,  allowing  time  for  instruction. 
"  Word  of  Lord  came  to  John "  i.  e.  the  beginning  of  his 
work  due  to  inspiration. 


*  See  Monograph  by  Lord  Arthur  Hervey,  now  Bp.  Bath  and  Wells.     Art. 
Smith's  Dictionary.     Note  on  genealogies  in  Dr.  Green's  anwer  to  Colenso. 


24 

John  O.  T.  representative.  As  O.  T.  prepared  for  Christ, 
so  he,  by  reviving  it.  To  announce  the  Kingdom  which 
people  expected,  but  in  wrong  directions ;  to  bring  to  repent- 
ance, i.  e.  to  spiritual  sense  of  O.  T.  as  a  preparation  for  Christ; 
to  shew  true  relation  between  the  two  dispensations;  to 
identify  the  Messiah  as  fulfilling  all  prophecies. 

He  accomplishes  these  ends,  a.  by  his  preaching,  in- 
spired, nothing  new,  severe  and  legal  like  O.  T.,  practical  to 
various  classes;  when  he  says,  "Behold  the  Lamb  of  God," 
the  idea  is  as  in  Isaiah,  in  advance  in  identifying  the  person. 
An  inexpressibly  great  advance,  as  to  unity  and  character, 
but  under  O.  T.  forms  of  conception.  "  The  least  in  the  King- 
dom greater  than  he."  b.  His  baptism,  a  ceremonial  expression 
of  the  same  ideas.  People  trained  in  typical  methods,  this 
new,  significant  of  repentance,  i.  e.,  cleansing  and  reform.  The 
rite  was  borrowed  from  proselyte  baptism,  but  with  different 
signification,  as  above.  Antiquity  disputed,  but  opinion  now 
admits.*  c.  By  symbolical  element  of  his  life;  associated 
O.  T.  by  priestly  birth,  by  fulfilling  prophecy,  Is.  xl.  3.  Mk. 
V.  2,  refers  quotation  from  Malachi  to  Isaiah  because  based  on 
Is.;  place  associated  with  giving  law,  in  desert,  and  with  Elijah, 
contrasts  Christ's  life ;  his  dress,  II  K.  i.  8,  Zach.  xiii.  4,  not 
apparently  official  of  prophets,  but  symbolical ;  his  food 
simple  and  near  at  hand.f 

This  statement  answers  question  whether  John's  repent- 
ance and  baptism  were  saving;  they  were  identical  in  their 
relation  to  grace,  with  O.  T.  "  John  did  no  miracle,"  against 
mythical  theory.^  Mt.  iii.  11,  not  deny  grace,  nor  is  the  con- 
trast only  between  persons ;  but  contrast  effect  of  Spirit  in 
O.  T.  rites,  with  Spirit  given  by  Christ.  No  allusion  to 
Christian  baptism.  Fire,  not  punitive,  but  purifying,  symbol 
of  Holy  Ghost. 

John's  success  very  great,  effected  its  end,  but  the  nation 
not  convinced  of  Christ.  The  revival  occurs  outside  Jerusa- 
lem, the  Temple,  and  the  national  organizations.  Voice  in 
the  desert,  and  more  effective. 

§  15.  Baptism  of  Jems.  John  probably  baptized  six 
months,  when  Jesus  brought  into  connection  with  the  move- 


*  Delitzsch  in  Herzog  2d  Ed.     Schiirer,  II,  II,  p.  321,  and  324  n.  30S. 

f  Stapfer,  186. 

X  Farrar,  I,  114,  n.  i. 


25 

ment.  Came  from  Nazareth  purposely,  too  [ia-rcadrjvac.  John 
felt  the  anomaly;  Christ  says  aipe.Q  dpzc,  implies  irregular,  and 
temporary;  for  so  rzpiTzov,  not  del,  to  fulfill  righteousness, 
complete  legal  obligation.  This  shews  John  aware  of  Christ's 
claims,  that  authority  was  Christ's,  and  Messianic  conscious- 
ness. 

Design,  a.  Baptism  implied  confession  of  sin.  Strauss 
says  actual,  some  say  possible,  some  ceremonial.  Gess  con- 
fines the  type  to  suffering,  Lk.  xii.  50,  he  was  sinless,  but  to 
be  baptized  with  suffering  ;  Schenkel  emphasizes  sympathy; 
Ebrard,  baptism  is  death.  But  as  people  confessed  sin  and 
need  of  repentance,  Christ  identifies  himself  with  them,  and 
vicariously  confesses.  Danger  of  suggesting  personal  sin, 
obviated  by  miracle,  b.  Union  of  the  ciisgensations.  O.  T. 
predicted  New  as  times  of  the  Spirit,  the  New  receives  the 
Spirit  at  the  hands  of  the  Old,  and  the  old  begins  to  pass 
away.  c.  Inauguration  qfJ:he  Public  Ministry.  The  miracu- 
lous recognition  of  Christ  the  main  theme,  the  baptism  intro- 
duced participially,  Lk.  gen.  abs.,  before  great  concourse. 
d.  Anointing  of  Christ^ith  Holy  Spirit.  The  humanity  of 
Christ  preserved  fronfsin,  and  fitted  for  indwelling  of  the 
Logos,  by  theSpirit,  imparted  without  measure  and  by  degrees 
as  he  needed,  and  through  use  of  means  of  grace.  I^ersonal 
act,  he  prayed.  Some  exaggerate,  that  Messianic  conscious- 
ness now  first  imparted,  but  question  of  degree  and  adaptation 
to  his  work.  Determines  form  ataei  a  dove.  Some  confine 
to  motion,  but  Lk.  says  in  "bodily  form."  Dove  a  sacrificial 
animal,  because  of  innocence,  and  perhaps  related  to  dove  at 
creation,  symbol  of  life.  Most  think  the  vision  confined  to 
John  and  Jesus.  Mt.  v.  16,  Mk.  v.  10.  John  says  he  saw, 
John  i.  32.  The  attestation  was  basis  of  John's  testimony, 
he  officially  communicated  it  to  the  people.  The  idea  con- 
nected with  explanation  of  miracle  by  subjective  condition  of 
witnesses  ;  if  omission  of  John  Baptist  seeing  by  Matthew  not 
exclude  him,  neither  are  the  multitude ;  Luke  would  convey 
false  impression;  mention  of  crowds,  Lk.  v.  21;  need  of 
popular  impression;  analogy,  John  xii.  28. 

The  voice  from  heaven,  this  is  my  son,  the  beloved  one; 
based  on  II  Sam.  vii,  on  which  Ps.  ii,  not  now  become  Son; 
but  acknowledged  as  Messiah,  and  because  of  eternal  Sonship, 


26 

which  is  elsewhere  the  ground  of  the  title.*  "  In  whom  I  am 
well  pleased,"  not  only  personally,  but  now  officially.  Aor. 
if  past,  as  W.  347.  M.,  would  imply  pre-existence  ;  perhaps 
gnomic.  The  revelation  of  the  Trinity,  in  relation  to  salva- 
tion. Differences  of  exact  words  due  either  to  repetition, 
more  probnbly  to  Greek  form. 

Strau.ss  objects  that  time  not  enough  for  popular  effect 
of  John's  work,  and  he  therefore  had  been  baptizing  for  10 
years.  History  shows  how  ready  Jews  were  for  popular  up- 
rising. John  accepts  Christ  as  Messiah,  but  Syns.  say  that 
later  sends  a  doubting  message ;  the  Messianic  conception, 
and  idea  of  sacrifice  not  yet  arisen.  Hence  the  history  grows 
from  later  ideas.  In  reality  John  derived  his  ideas  from 
Essenes.t  but  with  deeper  moral  convictions.  Began  reforma- 
tion, connected  with  Messianic  hope.  Never  recognized  Jesus 
as  Messiah,  or  must  have  followed  him,  and  not  have  founded 
a  school.  Jesus  drawn  to  him,  takes  up  idea  of  Messiah  later, 
and  continues  his  work.  But  of  freer  nature,  not  negative, 
enforces  purity  by  love.  The  myth  begins  from  John's  doubt- 
ing message,  to  Luke's  account  of  forerunner,  up  to  John's 
statement  of  full  doctrinal  ideas  from  beginning.  Besides  the 
fundamental  assumption  of  this  criticism,  notice  relation  John 
to  Essenes  not  made  out,  their  asceticism  dualistic,  John's 
symbolical  and  not  enforced  on  others  ;  his  repentance  spirit- 
ual, their  washings  repeated.  No  evidence  of  a  sect,  nor  of 
long  continuance  of  Christ  with  him,  or  derivation  of  ideas. 
Schenkel,  essentially  same ;  Christ  borrowed  from  John,  and 
grew  by  contrast.  Renan  less  definite  association  John  with 
Essenes,  less  influence  John"  on  Jesus.  Never  conceived  as 
official  forerunner  till  after  John's  death. 

§  16.  TJk?  Temptation.  Connected  with  baptism,  in  time, 
and  in  import. 

Representative  design.  Christ  having  received  the  Spirit, 
undergoes  trial  with  highest  opposing  force,  and  comes  to 
consciousness  of  his  strength,  and  final  triumph.  O.  T.  con- 
ception of  opposing  Kingdoms.  Messianic  di^?^\^x\.  Part  of  his 
experience  to  be  tempted  in  all  points,  and  of  his  humiliation. 
Also  all  propose  to  him  a  selfish  conception  of  his  mission. 


*  See  J.   A.   Alexander,    Com.    ad   loc.   Cramer,  561,  562.      Definition   in 
Grimm's  Lex.  not  accurate. 
|-  Strauss,  B.  I,  252. 


27 

that  he  should  compass  his  ends  without  the  necessary  suffer- 
ing. Personal  design.  Took  effect  not  on  John,  nor  the 
people,  but  on  himself.  He  is  engaged  in  fasting  and  prayer, 
and  suffers  in  assaults  of  temptation. 

Two  questions  to  be  distinguished,  Does  temptation 
imply  peccability  of  nature,  and  how  can  there  be  temptation 
without  sin.  Some  affirm  peccability  of  Christ.  If  not,  no 
real  temptation.  But,  distinguish,  peccability  affirmed  of 
nature,  not  of  person.  He  had  a  true  human  nature,  there- 
fore one  capable  of  sin.  But  in  concrete  relation  of  Logos  in- 
carnated in  that  nature,  he  could  not  sin.  Illustrate  by  nature 
of  saints  confirmed  in  heaven.  Second  question,  how  could 
any  tendency  to  evil  exist  without  sin,  distinguish  things  sin- 
ful in  themselves  which  he  could  not  desire,  and  those  in 
themselves  good,  as  power,  knowledge,  but  to  be  obtained  by 
disobedience.  Kenosis  leads  to  extreme,  of  asserting  pec- 
cability of  the  divine  nature. 

Exemplary  design  shew  how  to  meet  temptation,  by 
faith,  prayer,  and  SS. 

Led  by  the  Spirit,  Mk.  says  "he  thrusts  him  forth," 
shewing  perturbation  before  he  withdrew.  Not  evil  spirit, 
not  his  own  mind,  but  Holy  Spirit.  Not  lead  to  evil,  but  to 
triumph  over  it.  Place,  tradition  not  ancient,  desert  associates 
with  wanderings  of  Israel,  and  Moses,  and  Elijah.  Was  with 
the  wild  beasts,  and  fasted  40  days."^  Total  abstaining  from 
food,  Lk.  V.  2.  Objected  that  Mt.  represents  the  temptation 
after  the  fast,  Luke  as  continuous.     But  overstrains  Mt. 

First  temptation,  if  thou  art  Son  of  God,  refers  to  the 
words  at  the  Baptism,  say  to  this  stone,  because  in  rocky 
desert.  So  John  said  God  is  able  of  these  stones  to  raise 
children  to  Abraham.  Not  temptation  to  gluttony,  but  dis- 
trust, use  of  miraculous  power  to  escape  suffering.  And  not 
only  for  personal  relief,  but  to  meet  the  want  of  men  by 
supernatural  means  without  suffering.  As  when  he  fed  5000, 
the  people  accepted  him  as  Messiah.  Relief  of  want  is  to  be 
secured  by  love  among  men  as  the  result  of  his  sacrificial 
obedience.  Christ's  answer  from  Deut.  viii.  3.  Not  man  must 
rely  on  truth  alone.  Word  of  God  is  his  command.  Suits 
Manna  supplied  by  his  Word,  and  subjection  to  his  Will  now. 


*  Milton's  Paradise  Regained.     Trench,  Essays,  pp.  9,  13. 


28 

Second  temptation  is  counterpart  of  first ;  presumptuous- 
trial  of  Providence.  As  he  trusted  for  bread,  trust  for  saving 
from  injury  in  falling  from  pinnacle.  Satan  quotes  Ps.  xci.  ii, 
12,  which  applies  to  people  of  God,  but  includes  Messiah. 
Again  not  a  mere  personal  sin,  but  to  satisfy  popular  demand 
by  a  sign,  instead  of  the  patient  life  of  suffering.  Wing,  some 
say  roof  of  Solomon's  porch,  some  say  the  Basilike,  some  the 
main  pediment,  some  in  modern  sense.  Answer  again  from 
Deut.  vi.  i6,  with  double  application  of  Christ  to  God,  and 
Satan  to  Christ. 

Third  Temptation.  Shews  the  Kingdoms  of  the  world 
from  mountain,  and  promises  supremacy  on  condition  of 
worship.  Satan's  claim  of  dominion,  the  sin  by  which  he  fell, 
false  only  because  subject  to  God.  Temptation  to  the  national 
sins  of  secularity  and  idolatry.  Connected  with  Paul's  idea 
that  worship  of  idols  is  worship  of  devils.  Again  the  tempta- 
tion refers  to  the  work,  to  acquire  power  to  do  good  and  save, 
by  unlawful  mode.  Christ  elects  way  of  suffering.  The 
whole  temptation  contrasts  the  Pharisaic  Messianic  idea,  with 
the  true,  and  thus  underlies  development  of  the  whole  history. 
Answer  again  from  Deut.  vi.  13,  again  with  double  applica- 
tion. Notice  recognition  of  Deuteronomy  as  SS.,  as  authori- 
tative. The  temptations  were  of  a  kind  to  allure  higher  nature, 
and  with  the  Messianic  end  in  view.  They  are  comprehensive, 
representing  whole  nature,  sense,  knowledge,  and  the  morali 
nature;  applicable  to  childhood,  youth,  manhood,  analogous 
to  Eve's,  pleasant  to  eye,  good  for  food,  and  increasing 
knowledge ;  like  hers  in  themselves  good,  but  only  by  dis- 
obedience. This  illustrates  temptation  in  all  points,  and  in 
overcoming  them,  Christ  overcomes  all  possible  opposition. 

Order  differs  in  Mt.  and  Lk.  Mt.  preferred,  because  of 
contrast  between  first  two.  Get  thee  behind  me,  Lk.  v.  8,. 
interpolated  from  Mt.  After  the  temptation  the  Devil  left 
him  ay^ctt  xacpou.,  intimating  renewal.  And  angels  came  and 
ministered  to  him,  as  at  nativity,  dtrjxovouv  often  of  serving- 
at  table. 

Many  supernaturalists  reject  literal  interpretation.  Lange, 
Von  Oosterzee.  They  object  to  bodily  appearance  Satan, 
power  to  transport  body  of  Christ,  to  seeing  kingdoms  of 
world  at  once.  The  difficulty  not  analogous  to  miracles, 
because  Satan  the  agent.     But  we  know  nothing  of  limits  of 


29 

his  agency  in  nature.  Form  not  asserted,  but  inferred  from 
conversation  that  it  was  human;  Trench  remarks  revelation 
■concerning  Satan  kept  back  in  O.  T.  until  Messianic  revelation 
complete,  to  avoid  superstition.  Power  over  body  of  Christ, 
not  so  inconceivable  as  over  his  soul.  The  objection  assumes 
more  than  is  implied.  See  J.  A.  Alexander,  Mt.  p.  22.  Shew- 
ing all  kingdoms,  may  be  combination  of  supernatural  vision 
with  mental  impression.  Cannot  be  said  that  this  gives  up 
the  literal  interpretation  of  the  whole.  Many  interpreters, 
who  do  not  accept,  hold  that  the  intention  of  the  Gospels  is 
obviously  literal. 

It  is  explained  as  a  Myth,  embodying  O.  T.  ideas  of 
opposition  by  the  kingdoms  ;  a  parable,  mistaken  by  disciples 
for  history;  as  an  historical  fact  related  in  symbolical  language. 
At  this  time  the  Sanhedrin  sent  messengers  to  John. 
His  mind  is  burdened  with  the  question  how  to  proceed, 
in  view  of  the  false  Messianic  ideas.  The  Pharisees  tempt  him 
to  adopt  their  idea,  and  secure  instant  success.  This  presented 
as  agency  of  Satan.  Does  not  deny  personality  of  Satan,  nor 
his  power  of  spiritual  temptation.  Some  Fathers,  describe  as 
Vision;  an  inward  conflict  caused  by  Satan.  Removing  the 
origin  to  mind  of  Christ  increases  difficulty  of  accounting  for 
his  relation  to  sin.* 


See  Summary  of  views  in  Lange's  Matt.    Trench's  Studies  in  the  Gospels. 


Early   Jud/EAn  Ministry. 

After  receiving  the  Spirit,  becoming  assured  of  his  pur- 
pose, and  being  witnessed  to  the  people  from  heaven,  the  next 
^tep  is  to  announce  his  mission  and  appeal  to  evidence  of  his 
claim.  And  we  would  expect  this  to  be  at  the  Capital,  and 
before  constituted  authorities.  Here  Synoptists  and  John 
separate.  After  the  Temptation  they  begin  with  Galilean 
work.  Mt.  iv.  11,  Mk,  i.  13,  Lk.  iv.  13.  John  supplies  the 
offer  in  Judaea  in    four   chapters.     (See    Diagram.) 


30 

DIAGRAM. 
EAKLY  JUDJEAN  MINISTRY. 

The  devil  leaveth  him,  Matt.  4:11. 
Mark  1:13. 
Luke  4: 13. 

Commissioners  from  Jerusalem 

to  John.  \  %  IS 

Testimony  of  .John  to  Jesus. 

Jesus  gains  disciples >^  19 

Goes  to  Galilee.     Miracle  in  Cana.  5^20 
First  Passover.     Traders  driven  1  «  oi 

from  temple.  J   ^ 

Dircourse  vFith  Nicodemus    ...    §22 
Teaches  and  Baptizes  in  Judsea.  \  o  o^ 
Testimony  of  .John.  j   ^ 

On  way  to  Galilee  discourses    ]   q,  04 
with  women  of  Samaria.         f  go"* 
Arrives  in  Galilee.  J  ^ 

Jesus  departs  into  Galilee,  Matt.  4:12. 
Mark  1:14. 
Luke  4:14. 

This  is  the  beginning  of  the  fundamental  difference  between 
John  and  the  Synoptists.  In  the  Synoptists,  the  subject  is  the 
Kingdom,  its  nature  and  laws ;  no  stress  laid  on  the  person^ 
and  Messianic  title  reserved.  Strauss  holds  that  did  not  an- 
nounce Messiaship  till  Cassarea  Philippi,  Schenkel  that  he  by 
degrees  driven  to  assume  the  character.  So  of  his  death, 
gradually  saw  that  it  was  inevitable;  so  of  calling  of  gentiles, 
Christ  himself  only  conceived  at  a  late  period ;  many  deny 
that  he  even  taught  it.  On  the  other  hand  in' John,  the  King- 
dom only  in  chs.  iii.  xviii.  But  his  person  is  the  purpose  of 
miracle  and  discourse  throughout;  his  death  therefore  fore- 
seen and  predicted  from  the  beginning,  and  calling  gentiles  as 
in  ch.  iv.  The  answer  to  the  objection  is,  a.  to  shew  that  the 
two  ideas  are  mutually  inclusive.  The  Kingdom  is  the  realiza- 
tion of  divine  authority  through  him,  and  secured  by  faith  and 
obedience.  And  the  acceptance  of  the  doctrine  of  his  person, 
unites  believers  to  him,  and  constitutes  thus  a  unity  among 
themselves,  d.  The  self-testimony  is  not  so  meagre  in  the 
Syns.  as  is  represented.  Conscious  claim  of  divinity  underlies 
all  his  teaching.  The  critical  result  of  the  theory  of  gradual 
growth  of  the  Messianic  idea  is  to  destroy  not  only  the  gospel 
of  John,  but  much  of  the  Synoptists.*     So  express  teaching' 


De  Pressense,  Life  Christ,  p.  238. 


of  the  Kingdom  in  John,  as  iii,  and  truths  as  to  union  with 
Christ,  and  sending  the  Spirit  in  last  discourses.  The  differ- 
ence of  material  is  due  to  the  specific  design  of  the  several 
Evangelists. 

To  justify  insertion  of  four  chapters  of  John  before 
beginning  Syn.  narrative ;  a.  Must  shew  that  it  involves  no 
contradiction,  b.  that  it  is  explained  by  the  plan  of  each  writer, 
c.  that  the  combination  constitutes  a  unity  while  recognizing 
the  unity  of  each  gospel,  must  be  based  on  the  unity  of  the 
underlying  history  common  to  all,  d.  incidental  allusions  from 
one  to  the  other  are  numerous,  showing  that  John  wrote  with 
full  knowledge  of  the  Synoptists. 

Three  chapters  of  John  occur  after  the  Temptation. 
I.  Because  Mt.  Mk.  indicate  a  space  in  their  own  narrative 
between  the  Temptation  and  the  Galilean  Ministry,  when  they 
say  that  the  imprisonment  of  John  was  the  reason  for  Christ 
going  to  Galilee.  2.  Because  all  that  John  relates  here 
occurred  after  the  testimony  to  Christ  at  the  Baptism,  i.  26, 

28,  32,33.  37- 

Ols.,  Hengst.,  revive  an  old  idea  that  19-28  are  before 
the  baptism,  because  27,  "  whom  ye  know  not,"  could  not  be 
after,  and  29-34  are  the  day  after.  Christ  then  goes  to  Galilee, 
returns  to  Jerusalem,  and  the  temptation  comes  later  at  iii.  22, 
during  residence  in  Judsea.  But  false  exegesis,  and  unwar- 
rantable inferences.  3.  The  Synoptical  narrative  presupposes 
a  knowledge  of  Christ's  claims,  and  an  immediate  excitement 
of  interest,  which  implies  the  Judsean  work  described  by  John. 
4.  The  question  is  whether  we  insert  to  iv.  45,  or  through 
ch.  v.  Question  is  what  is  beginning  of  Galilean  Ministry 
and  belongs  later.  Assume  now  Robinsons  view,  that 
through  iv.  45. 

Length  of  the  period  iv.  35.  There  are  yet  four  months 
to  harvest.  Harvest  is  middle  Nisan,  Levit.  xxiii.  10;  four 
months  before,  December  or  January  ;  giving  8  months  after 
1st  Pass.,  about  a  year  from  baptism,  as  duration  Judaean 
Ministry.  Some  deny  chronological  value,  Alford,  Gresswell, 
etc.,  say  proverb;  but  no  such  proverb  known,  and  ert  fixes 
to  measure  of  time.  Makes  against  any  view  of  ch.  v.  as  a  fall 
feast.     The  question  only  one  of  duration. 

Idea  of  the  Period.  Exegesis  of  these  chapters  of  John 
shows  that  they  unfold  the  testimony  to  Christ's  claim.     The 


exegetical  result  coincides  with  what  the  history  requires  at 
the  outset.  He  offers  himself  to  the  Nation  as  Messiah,  by 
the  testimony  from  heaven,  by  testimony  of  John,  by  the 
response  of  disciples,  by  cleansing  the  Temple,  by  miracle,  by 
teaching  the  spirituality  of  the  Kingdom.  At  the  same  time, 
John  proves  foresight  of  the  rejection  of  the  claim,  by  prepa- 
ration for  the  Galilean  Ministry  of  the  Syns.,  in  call  of  dis- 
ciples with  reference  to  the  future,  in  beginning  of  miracles  in 
Galilee,  in  remaining  in  Judaia  until  John  was  imprisoned. 

Robinson's  division  by  feasts  of  John  separates  this 
period  unfortunately.  To  adapt  the  harmony,  strike  out  the 
divison  at  Part  III,  in  the  Synoptical  table  in  the  Greek 
Harmony,  begin  the  Early  Judaean  Ministry  at  §  17,  and  close 
it  at  §  25. 

John  records  series  of  beginnings,  which  Synoptists  not 
profess.  Confirms  the  propriety  of  the  harmony.  First  gathering 
of  disciples,  §  19;  first  miracle,  §  20;  first  Passover,  §  21  ;  first 
discourse,  §  22  ;  first  baptism,  §  23.  John  records  a  complete 
week,  vv.  19-28,  one  day,  29,  two,  35,  three,  44,  four,  and 
starts  for  Galilee,  and  ii.  i,  the  third  day  is  in  Cana,  making 
seven.  Corresponds  with  the  last  week,  the  days  of  which  are 
derived  from  Mark. 

§  18.  John's  Jestimony  to  Jesus.  John's  work  draws 
attention  to  Jerusalem,  and  a  commission  of  inquiry  sent, 
which  gives  occasion  to  testify  of  Christ,  and  thus  makes  the 
authorities  responsible  from  the  outset.  Priests  and  Levites, 
who  had  charge  of  Temple  and  its  services  as  assistants  ;  and 
of  the  Pharisees  v.  24.  Indicates  not  official,  but  informal  trans- 
action. Some  say  they  arrived  the  day  of  Christ's  return,  v.  27, 
some  the  day  defore  v.  29.  The  transaction  national,  to  author- 
ities, from  God.  John  i.  6,  7,  associates  testimony  of  John  the 
Baptist,  with  the  divine  manifestation,  shewing  it  a  divine 
transaction.  On  Jews'  part,  not  at  first  unauthorized,  nor 
hostile.  John  v.  38,  and  Mt.  xxi.  25,  shew  reverence  for  John. 
The  question  illustrate  the  Messianic  hopes,  and  exalted  ex- 
cited expectations  of  the  people.*  Such  a  work  could  only 
come  from  Messiah.  Shews  the  expectation  existed,  which  is 
denied.  If  not  the  Christ,  Elijah  the  forerunner,  Mai.  iv.  5. 
John  denies;  not  contradict  Mt.  xvii.  13,  but  not  Elias  in  the 


*  Westcott's  Introduction  to  the  Study  of  Gospels.     Edersheim,  I,  160-1S0. 
SchUrer,  II,  II,  26. 


Z3 

sense  thej'  meant.  Art  thou  that  Prophet,  not  Jeremiah,  Mt. 
xvi.  14,  but  Deut.  xviii.  15.  Comp.  John  iv.  25,  vi.  14.  John's 
negatives  concentrate  attention  on  Christ.  He  is  forerunner, 
Is.  xl.  3-5,  and  the  Messiah  in  presence  to  whom  he  is  utterly 
inferior. 

Notice,  John's  influence,  the  existence  and  nature  of 
the  Messianic  expectation,  responsibility  of  nation  because 
of  divine  testimony,  the  humility  of  the  Baptist.  Place, 
Bethabara,  opposite  Jericho ;  amended  text,  Bethany,  not 
identified. 

V.  29.  The  next  day,  John  sees  Jesus,  and  says,  "behold 
the  Lamb  of  God,  which  taketh  away  the  sin  of  the  world." 
This  identifies  Jesus  as  Messiah,  and  specifies  as  the  central 
Messianic  work,  taking  away  sin  by  his  sacrificial  death. 
O.  T.  taught  Messianic  truth,  Jewish  writers  ascribe  details 
to  him,  even  recognizing  idea  of  suffering  and  of  tak- 
ing away  sin  by  suffering.  But  the  priestly  element  had 
faded  from  popular  view,  because  they  naturally  put 
the  triumphant  end  before  the  means;  lost  true  idea  of  sin  ; 
John's  inspiration  expresses  more  than  he  personally  under- 
stood. But  Christ  introduced  to  nation  by  divine  testimony 
as  the  sacrifice.  John's  language  and  conception  based  on 
Isaiah.*  Some  refer  exclusively  to  the  Paschal  lamb,  because 
lamb  for  sin  offering  elsewhere  is  a  female,  others  ex- 
clude Paschal  lamb  because  it  was  a  thank  offering  ;  others 
say  John  has  no  reference  to  ritual,  but  only  prophecy. 
Is.  liii.  7.  But  the  whole  sacrificial  system  based  on  atone- 
ment by  blood.  Lev.  i.  4.  The  specific  purpose  subordinate. 
Lamb  selected,  because  of  Is.,  and  character  of  his  Person  and 
Work,  like  dove.  Sacrificial  reference  also  denied  because 
acf>£iu  LXX  not  in  sense  bearing  sin,  but  (pspe7p;  this  only 
means  remove  ;  and  bear  sin  is  used  of  God,  and  therefore  can 
convey  no  vicarious  implication.  But  accords  with  doctrine 
of  O.  T. ;  the  etymological  meaning,  lift;  evident  allusion  to 
Is.  liii.;  the  reference  to  ritual  which  conveyed  idea  of  sub- 
stitution ;  and  if  lower  sense  possible  of  either  part  of  sentence, 
impossible  of  the  two  combined. 

Objected  that  these  ideas  of  advance  Christian  theology 
are  put  into  the  mouth  of  John,  before  any  teachinsr  by  Christ. 

*   Keim,  I. 


34 

But  they  are  in  O.  T.,  and  very  purpose  of  John's  inspiration 
was  to  revive  the  truths  which  had  faded  from  the  popular 
mind;  and  the  question  is  not  how  much  did  John  himself 
understand.  His  language  and  ideas  are  all  O.  T.  Prophetic 
inspiration  admits  wider  separation  between  personal  state  of 
mind  of  speakers,  than  historical  or  dogmatic.  John  not  fore- 
cast the  crucifixion  to  himself  Nor  does  sin  of  world  imply 
forecast  of  calling  of  gentiles.* 

Objected  v.  33.  I  knew  him  not  until  sign  given,  con- 
tradicts Mt.  iii.  14,  when  John  refused  to  baptize.  Not  that 
he  did  not  know  him  personally,  although  aware  of  the  pre- 
vious facts.  So  Rob.  Far.  But,  why  then  refuse  to  baptize  ? 
Not  because  of  personal  impress  of  dignity.  But  not  know 
often  relative  in  John.  John  knew  all  that  any  one  could 
at  the  time,  but  his  personal  conviction  not  basis  of  his 
testimony,  but  the  appointed  sign.  Not  know  so  as  to  testify. 
The  idea  of  John's  testimony  is  divine  testimony. 

§  19.  Jesus  gains  Disciples.  Response  to  this  testimony 
is  gradual  accession,  and  new  testimony  by  influence  on  in- 
dividuals. John's  testimony  continuous.  Had  he  followed 
Christ,  would  have  lost  effect  of  his  representative  character. 

Design,  growth;  acceptance  of  evidence  ;  preparation  for 
future  ministry;  evidence  of  formed  Messianic  consciousness, 
and  foresight  of  national  rejection.  Third  day  of  John's 
testimony,  sends  two  disciples  to  Jesus  ;  they  remain  with  him 
all  day  from  10  A.  M.f  Detail  characteristic  of  John  :  vivid 
recollection  of  beginning  of  his  Christian  life.  z^.  41.  One 
Andrev.^  the  other  John,  inferred  from  not  giving  name.  They 
bring  others,  v.  42,  Simon,  and  probably  James.  John  never 
names  his  brother,  others  omit  James.  Fourth  day,  before 
going  to  Galilee,  finds  I*hilip.  These  are  Galileans  from 
Bethsaida.  Philip  brings  Nathanael,  Bartholomew  of  the 
Catalogues,  because  John  never  names  Bartholomew  nor 
Syns.  Nathanael,  and  xxi.  2,  and  in  gospel  catalogues  Bar- 
tholomew next  to  Philip,  and  probably  patronymic.   Six  in  all. 

Christ  gives  Sim.on  the  name  Cephas.  Shews  that  Mt. 
xvi.  13,  applies  a  name  long  borne.  Again  foresight  of  Peter's 
relative  position  from  the  first.  Character  of  disciples  inferred, 
left  business  in  Galilee  to  come  to  John,  had  become  disciples 


*  See  Weiss'  Life  Christ,  I,  363.      Bib.  Th.,  II,  359. 

t  For  John's  notation  of  hours,  see  Westcott's  Com.  Additional  Note  p.  282. 


35 

of  his,  z.  r.,  imbued  with  reformation  spirit,  and  Messianic 
hope.  Main  subject,  evidence  spiritual  power  of  Christ  to 
produce  faith.  They  say  we  have  found  the  Messiah. 
Remarkable,  because  under  influence  of  Christ,  the  title  here- 
after immediately  suppressed.  Reads  character  of  Nathanael, 
Israelite  in  whom  is  no  guile;  and  giving  sign,  seeing  under 
fig  tree;  frequent  place  for  prayer.*  Applying  Gen.  xxviii.  12, 
as  figure  of  the  incarnation.  No  inconsistency,  Syns.  makes 
impression  on  disciples  by  miracle,  John  by  personality. 

§  20.  Marriage  at  Cana.  Testimony  by  miracle.  Of 
Galilee,  to  emphasize  beginning  of  ministry  thus  by  John. 
Estimate  of  John,  and  Jesus,  on  value  of  miracle  as  testimony. 
Divine  testimony,  peculiarity  of  Christ's  exhibition  of  personal 
power,  "  shew  forth  his  glory,"  manifestation  of  divine  excel- 
lence. In  Galilee,  because  of  prophecy,  Mt.  iv.  14;  prepara- 
tion for  future  work  in  Galilee,  and  evidence  of  foresight  of 
rejection  in  Juda;a.  Simultaneous  impression  in  different 
parts  of  the  country. 

Traditional  site  Kefr  Kena,  about  5  m.  N.  W.  Nazareth. 
Robinson  advocates  Kana-el  jelil,  9  m.  N.  E.  Third  day 
agrees  with  distance  from  Bethany,  about  50  m.  Jesus  prob- 
ably bidden  from  Judaea,  because  disciples  also.  Marriage 
among  circle  of  friends,  for  the  mother  of  Jesus  in  charge. 
Joseph  not  mentioned.  Marriage  feast  lasted  seven  days.f 
Some  think  arrival  of  disciples  caused  deficiency  in  supply. 

If  this  the  first  miracle,  how  would  Mary  anticipate  it? 
The  occasion  not  require  miracle.  Some  suppose  previous 
miracles  in  private,  some  that  she  not  expect  miracle;  but 
she  knew  him  to  be  Messiah,  knew  his  work  begun,  and  this 
kind  of  miracle  in  accord  with  popular  misconceptions  which 
she  shared.  Mine  hour  not  yet  come,  not  for  passion,  but  for 
such  manifestation  as  she  expected.  Denies  her  conception, 
while  fufiUing  her  wish  from  his  own  purposes.  Large 
amount  produced,  each  jar  8)4  gals.,  not  in  all,  nor  that 
became  wine  as  it  was  drawn.  Large  supply,  because  only 
thus  miracle  obvious  ;  type  of  gracious  gifts ;  marriage  gift 
to  a  poor  household.  The  Master  of  the  feast  and  servants, 
the  immediate  witnesess  of  the  miracle. 


*  Farrar,  I,  157-158. 
f  Stapfer^  163. 


36 

Design.  Many  lay  stress  on  the  relief  of  want;  teach 
morality  by  contrast  asceticism  of  John  Baptist;  sanctions 
marriage ;  shews  power  of  grace  in  the  spiritual  sphere,  con- 
veying higher  nature,  and  on  unlimited  scale. 

Nearest  analogy,  the  miraculous  bread  of  ch.  vi,  but 
change  of  substance,  that  multiplication  of  substance.* 

§21.  First  Passover.  Traders  driven  from  tlie  Temple. 
Manifestation  of  Messianic  authority,  and  nature  of  his  work. 
To  accommodate  strangers  with  sacrifices,  and  change  money 
into  coin  received  for  Temple  tax,  due  the  month  before 
Nisan.  Encroached  on  court  of  gentiles,  as  cattle  market. 
Drove  out  with  a  scourge,  and  said  to  those  that  sold  doves, 
take  them  out ;  because  had  to  be  carried.  My  Father's 
house,  may  illustrate  Lk.  ii.  49.  Second  cleansing  Mt.  xxiii. 
21,  quotes  Is.  Ivi.  7,  den  of  thieves.  The  disciples  recall  Ps. 
Ixix.  9. 

Expressed  nature  of  work,  as  a  religious  reformation, 
in  analogy  with  repentance  preached  by  John  manifested 
Messiaship,  by  relation  to  Father,  assuming  authority  over 
divinely  constituted  Priests ;  by  fulfilling  prophecy,  Mai. 
iii.  1-3,  not  alluded  to  by  John  ;  because  Temple  place  of 
manifestation  of  Jehovah  in  the  Shekinah,  the  house  of  God, 
type  of  incarnation.  Appealed  more  strongly  to  Jewish  ideas 
and  habits  than  didactic  statement.  Jews  shew  their  under- 
standing by  asking  for  a  sign  of  his  authority.  This  implies 
rejection  of  testimony  already  given,  and  adequate  for  faith. 
They  require  a  sign  in  conformity  with  their  Messianic  mis- 
conceptions. He  gives  additional  sign  of  same  character,  his 
resurrection. 

Strauss  accepts  the  narration,  but  interprets  as  revolu- 
tionary opposition  to  O.  T.  ritual. 

Difficulty  made  with  these  early  references  to  his  death, 
because  he  could  not  foresee  issue,  and  Jews  could  not  under- 
stand, and  Syns.  defer  till  3d  Passover.  But  proves  foresight 
of  free  acts ;  very  purpose  to  correct  Jewish  misunderstand- 
ing;  and  not  same  kind  of  prediction  of  Syns.  Neander 
denies  reference  to  resurrection,  but  spiritual  church  ;  most 
take  vabv  in  double  sense;  but  explained  by  typical  connec- 
tion temple  and  body;  Meyer  confines  reference  to  resurrection. 


*  See  Princeton  Rev.,  July  and  October,  1S65.     Editor's  Notes. 


Z1 

Boldness  of  act,  and  submission  of  authorities  illustrate 
his  personal  impression.  The  repetition  at  close  of  his  life  no 
proof  mixed  tradition,  but  natural  to  history. 

Other  miracles  wrought  not  recorded,  v.  23.  Result, 
rulers  cavil,  many  believe  because  of  miracles,  but  with 
defective  faith,  not  discerning  his  person,  and  obscured  by 
false  hopes.  So  that  he  did  not  commit  himself  to  them,  for 
he  knew  what  was  in  man;  /.  t^,  had  a  divine  insight  into 
character  and  motive  ;  more  than  perfect  human  sympathy, 
or  prophetic  gift.     Evidence  divinity. 

§  22.  Dialogue  ivith  Ntcodevius.  Illustration  of  defective 
faith  based  on  miracle.  Member  of  Sanhedrin,  ch.  vii.  protects 
Christ,  xix.  29,  joins  in  burial,  declaring  faith.  Now  comes 
at  night,  shewing  danger  of  taking  sides,  and  influence  of 
Christ  on  some  of  the  higher  class. 

Historical  bearing  and  position  of  the  discourse.  The 
Messianic  idea  prevalent  was  national  and  political.  When 
Christ  claimed  Messiaship  therefore,  he  was  liable  to  be  mis- 
understood. There  was  equal  need  of  declaring  the  nature 
of  Messiahship;  therefore  the  Spirituality  of  the  Kingdom 
is  the  first  truth  necessary  to  be  introduced  and  enforced. 
The  Kingdom  is  entered  by  new  birth,  by  the  agency  of  the 
Holy  Spirit;  it  is  a  new  life;  and  procured  by  faith  in  Christ, 
who  must  die  to  procure  atonement  for  sin.  The  source  of 
salvation  is  the  love  of  God,  its  necessity  is  sin.  The  people 
aroused  by  John's  preaching  that  the  Kingdom  was  at  hand, 
and  call  to  repentance.  This  gives  the  positive  side,  the 
Kingdom  spiritual,  and  the  new  life  by  the  Spirit.  The 
Personal  claim  of  pre-existence,  as  Son  of  God,  and  Son  of 
Man,  faith  in  Him  the  essential  to  life,  and  He  is  the  only 
witness  of  God.  v.  13,  W.  and  H.  b-wv  iv  vw  oupaycy  in  Marg., 
Rev.  in  text. 

The  perplexity  of  Nicodemus  shews  loss  of  spiritual  ideas, 
the  remonstrance  of  Christ  v.  10,  shows  that  these  truths  are 
in  O.  T. 

Objected  to  full  doctrinal  statement,  which  belongs  to 
time  of  the  writer;  Christ  the  Revealer,  and  new  birth; 
especially  the  term  regeneration  peculiar  to  John,  and  there- 
fore not  used  by  Christ.  Comp.  Mt.  xix.  28,  Tit.  iii.  5,  verb 
twice  I  P.  The  verbal  forms  yeuvr^drjua:  ix  deou,  dvcodev,  ix 
Tou  TiueuiJtaTOi;  peculiar  to  John.     Hence  Strauss  says  a  fiction 


38 

to  refute  charge  that  only  the  poor  and  ignorant  believed; 
Baur,  the  gospel  represents  the  gnostic  conception  of  conflict 
between  the  kingdoms  of  light  and  darkness,  belief  and  un- 
belief; Dr.  Weiss*  distinguishes  between  Christ's  words,  in 
sense  of  O.  T.,  and  Baptism  of  Spirit,  and  the  dogmatic  ideas 
of  the  Evangelist.  Answer  to  objections,  the  truth  funda- 
mental to  O.  T.  and  to  be  historically  understood  ;  necessity 
for  instruction  on  these  points  as  stated  above ;  a  private 
dialogue  with  instructed  man,  but  reveals  also,  divine  source 
of  Christ's  instruction.  i6-2T,by  many  regarded  Evangelist's 
commentary  on  Christ's  words.  See  reasons  in  Westcott's 
Com. 

§  23.  Ministry  in  Judcea.  Testimony  of  John  the  Baptist. 
Theory  of  return  to  Galilee  based  on  external  dates,  has  no 
internal  support.  Christ  leaves  Jerusalem  because  his  testi- 
mony not  believed,  there  is  no  reception  for  his  spiritual 
teaching,  and  to  develop  it  there  would  result  in  premature 
hostility.  But  not  yet  begin  in  Galilee,  to  give  space  for 
effect  of  his  testimony,  and  continue  effect  of  John's  testimony 
and  preaching.  His  Judsean  work  described  in  same  terms 
as  John's,  and  probably  intended  to  promote  the  moral  refor- 
mation and  awaken  ideas  of  John's  ministry.  Very  brief 
description  ;  chief  point  is  relation  between  Christ's  Ministry 
and  John's,  proves  that  this  explains  his  activity  ;  because 
Christ's  disciples  baptized ;  because  he  taught  in  Galilee  that 
the  Kingdom  was  come,  Mt.  iv.  7;  because  contemporary 
with  John's.  Had  John  become  a  disciple,  this  relative  work 
would  have  been  destroyed,  iii.  24,  Allusion  by  John  to  a 
subsequent  Galilean  work,. after  imprisonment  of  the  Baptist. 
Mt.  iv.  14.  Aenon  near  Salem.  Some  follow  Jerome,  and 
put  near  Scythopolis ;  some  now  think  near  Nablous. 

V.  25.  This  coincident  work  gives  occasion  for  jealousy 
on  part  of  John's  disciples.  A  Jew  excites  them,  pointing  to 
greater  success  of  Christ.  John  answers  by  new  testimony  to 
Messiaship,  and  his  own  relative  inferiority. 

Important  question  whether  vv.  30-36,  are  words  of 
Baptist  or  of  Evangelist.  They  teach  Christ's  preexistence, 
essential  divinity,  revealing  Father,  being  only  source  of  life,  and 
in  terms  afterward  employed  by  Christ  himself.     Unhistorical 

*  Life,  II,  24,  n.  i. 


39 

to  suppose  that  the  Baptist's  inspiration  should  anticipate  his 
own  revelation.  Hence,  a.  the  words  are  added  by  Evangel- 
ist. So  Westcott.  Bengel,  01s.,  Tholuck.  b.  Rationalistic 
ground,  words  ascribed  to  Baptist,  and  proof  against  authen- 
ticity;  Luthardt,  Meyer,  of  Baptist,  but  implying  less  than 
when  afterwards  used  by  Christ.  Danger  ot  this  admission 
exegetically.  c.  Of  Baptist,  but  coloured  by  Evangelist.  Weiss. 
Take  into  account  historical  position  of  John,  in  advance  of 
Prophets,  and  above  popular  average,  and  peculiarity  of  pro- 
phetic inspiration,  contain  more  than  the  prophets  conscious  of. 

§  25.  Conversation  ivitJi  the  Woman  of  Samaria.  Cause 
of  leaving  Judaea,  Jesus  aware  of  Pharisaic  notice,  and^iere 
John  imprisoned.  Seems  to  go  in  haste,  for  v.  4,  must  needs 
go  through  bamaria,  the  nearest  way;  often  pilgrims  avoided 
Samaria,  going  through  Peraea.  The  city  called  Sychar  ;  old 
opinion  Shechem,  the  modern  Nablous,  changed  to  Sheker, 
falsehood,  or  Shikor,  drunken,  or  Sakar,  to  hire.  General 
opinion  now,  Askar,  an  independent  village,  because  Shechem 
distinguished  from  Sychar  in  old  writings,  not  in  view  of 
Jacob's  well,  is  abundantly  watered,  and  a  mile  and  a  half 
distant,  so  that  inhabitants  would  not  come  so  far  for  water. 

Near  the  portion  which  Jacob  gave  to  Joseph.  Gen.  xlviii. 
22.  Jos.  xxiv.  32.  About  the  sixth  hour,  or  6  P.  M.*  After 
day's  journey  over,  time  of  principal  meal,  and  when  the  woman 
would  come  for  water.  Nicodemus  learned  and  grave.  The 
Samaritan  woman  careless  and  sprightly,  but  impressible. 
Corresponds  with  Christ's  profound  teaching  of  the  nature  of 
the  Kingdom,  and  to  the  other  the  promise  of  the  supply 
of  universal  spiritual  need. 

Samaritans  some  think  exclusively  heathen;  others  the 
Assyrian  deportation  left  some  Jews  behind;  mingled  with 
heathen,  and  continued  resort  for  renegade  Jews.  Hatred 
between  Jews  and  Samaritans  greater  than  of  either  for 
heathen. t 

In  N.  T.  classed  as  gentiles.  Christ  taught  only  in  passing, 
and  warned  disciples  from  them.  See  Acts  viii.  The  incident 
represents  the  universal  application  of  salvation.  World  ready. 
Relation  to  discourse  with  Nicodemus.  The  Kingdom  spirit- 
ual, therefore  universal;  of  faith,  therefore  national  distinctions 


*  Speaker's  Com.     John,  Additional  Note,  p.  2S2. 

*  Farrar,  I,  209,  n.     Stapfer,  121,  ff. 


40 

abrogated ;  Messiah  come,  types  fulfilled.  Germinal  idea  of 
Paul's  theology.  Appropriate  to  time  ;  rejected  in  Judsea, 
Christ  retires  to  Galilee  to  prepare  for  future  work  ;  contrasts 
defective  faith  of  Jews  in  miracles,  and  doubts  of  Nicodemus, 
with  ready  faith  of  Samaritans. 

The  openness  of  Christ's  teaching  as  to  salvation  of  the 
world,  and  using  title  Messiah,  contrasts  with  Synoptical 
history  in  Galilee  ;  but  belongs  to  purpose  of  Judaean  work, 
to  announce  his  mission  and  its  nature ;  and  in  private  to 
Nicodemus,  and  out  of  way  of  danger  to  Samaritan  woman. 
Objected  that  calling  gentiles  not  yet  conceivable;  but  does 
not  say  that  involves  rejection  of  Jews;  O.  T.  taught  universal 
reign  of  Messiah,  and  Jews  expected  it  through  subjection 
gentiles  to  them.  Notice  these  ideas  structurally  incorporated 
in  the  relation  of  events  ;  to  eliminate  them  by  criticism  from 
the  teaching  of  Christ,  or  by  a  lowering  exegesis,  does  not 
destroy  them,  unless  the  facts  be  destroyed. 

Galilean  Ministry. 

From  return  from  Judsa  to  beginning  of  Journeys  to 
Jerusalem,  Mt.  xix.  i.  Mk.  x.  i.  Lk.  ix.  51.  Common 
dividing  line,  the  Feeding  of  the  Five  Thousand  ;  Mt.  xiv.  13, 
Mk.  vi.  30,  Lk.  ix.  10,  John  vi. 

Ministry  in  Eastern  Galilee. 

From  Return  to  Galilee  till  third  Passover.  Close  of  the 
period  fixed  by  the  miracle.  Two  questions  as  to  its  Com- 
mencement. I.  Is  the  Syn."  return  to  Galilee  that  in  John  iv, 
or  after  the  feast  of  John  v?  2.  What  was  the  Feast  of  John 
v.  Passover,  Purim,  Pentecost,  Tabernacles,  or  Atonement? 
Various  answers  give  rise  to  different  schemes  of  harmony. 
{See  large  Diagram}) 

I.  Is  the  Journey  through  Samaria  the  same  which  in  the 
Synoptists  precedes  the  Galilean  work?  MM.  say  the  im- 
prisonment of  John  the  Baptist  was  the  occasion  of  Christ's 
retirement  to  Galilee.  Wieseler  attempts  to  fix  date  of  John's 
Imprisonment.  Argument  for  identification,  a.  Identity  of 
motive ;  Syns.  imprisonment  of  John  the  Baptist,  John,  because 
notice  of  Pharisees  drawn  to  Christ.     Objected,  that  Syns.  do 


E411LT  JCD/EAN  JUNISTBT. 


41 

not  shew  that  Pharisees  instigated  John's  death.  But  Pharisaic 
hostility  all  admit  was  reason  for  Galilean  work,  and  that 
assigned  as  reason  for  Journey  John  iv.  So  John  iii.  25. 
John  iv.  44.  That  Christ  should  go  to  dominions  of  Herod 
who  had  beheaded  John,  no  difficulty,  because  the  danger 
was  from  Pharisees.  The  great  care  to  repress  popular 
excitement  at  commencement  of  Galilean  work,  recorded 
by  Syns.,  shews  state  of  things  in  Judsea.  b.  The  way 
in  which  John  records  this  journey,  iv.  43,  44,  and  passes 
over  the  return  from  the  Feast,  vi.  i,  shews  that  this 
was  the  formal  leaving  of  Judaea,  c.  J.  iv.  43-45.  Contrast 
reception  in  Galilee  with  that  in  Judaea,  shews  the  division 
is  here.  d.  Subject  of  ch.  iv.  Calling  of  Gentiles  falls  in 
natural  place  upon  rejection  in  Judaea,  e.  If  imprisonment 
of  John  postponed  to  Ch.  v,  leaves  interval  of  months  in 
the  narrative.  /.  J.  v.  25  refers  to  ministry  of  Baptist  as 
past,  could  not  just  now  have  been  imprisoned.  These 
arguments  the  stronger  because  derived  exegetically  from 
John,  not  inferences  from  harmony,  g.  The  opposition  on 
ground  of  Sabbath  not  made  at  beginning  of  Galilean  work, 
but  apparently  follows  John  v.  The  identification  admitted 
by  Westcott,  Ellicott,  Tischendorf  with  the  majority"!  . 

Arguments  lor  identifying  journey  after  feast.  John  v.  i, 
with  that  at  beginning  Galilean  Ministry,  a.  John  iv.  i  said  to 
imply  that  the  Baptist  was  still  at  liberty,  but  not  true  exegesis. 
b.  iv.  45,  mentions  second  miracle  at  Cana  as  exceptional. 
But  really  illustrates  reception  in  Galilee  in  contrast  with 
Judaean  rejection  c.  Pharisaic  hostility  not  developed  till 
John  V.  Andrews  regards  that  as  formal  trial  before  Sanhedrin. 
But  unwarrantable  inference ;  and  iv.  i  expressly  asserts 
Pharisaic  hostility  dangerous. 

Ellicott  follows  Tischendorf  in  a  compromise  view,  admit- 
ting identification  of  John  iv  with  Syns.  journey,  but  following 
Wieseler  in  postponing  Syns.  history  in  Galilee  to  John  v. 
But  loses  combination  about  Sabbath  controversy,  and  the 
time  needed. 

2.  The  second  question,  what  is  the  Feast  of  John  v,  has 
already  been  answered. 

Combining  the  two,  the  results  are  : 

Robinson:  The  Journey  of  John  iv  is  the  beginning  of 
the  Syns.  history,  and   the   Feast  John  v  is  Passover.     The 


42 

Galilean  Ministry  is  22  months  long,  in  Eastern  Galilee  16 
months,  and  interrupted  by  Second  Passover. 

Andrews  :  The  Journey  John  vi.  i  is  the  beginning  of 
the  Syn.  history,  and  the  Feast  John  v  is  Passover.  Galilean 
Ministry  18  months,  in  Eastern  Galilee  12  months. 

Lichtenstein  :  John  v  the  Synoptical  Journey,  but  the 
Feast  Tabernacles.  Galilean  Ministry  12  months.  Eastern 
Galilee  6  Months.  Same  result  with  any  fall  feast,  as  Atone- 
ment, if  postponed  to  year  after  December  Journey  John  iv. 

Wieseler  :  John  v  the  Synoptical  Journey,  and  the  Feast 
Purim.  Galilean  Ministry  7  months,  in  Eastern  Galilee  i  mo. 
Supported  by  finding  four  Sabbaths.  But  incredible  compres- 
sion, and  the  Sabbaths  cannot  be  counted. 

Tischendorf  and  Ellicott  differ  from  Wieseler  in  the  identi- 
fication of  the  Journey,  but  follow  him  in  the  view  of  the 
periods. 

Lange,  Farrar,  Gess  :  The  Synoptical  Journey  and  begin- 
ning of  Galilean  Ministry  at  John  iv,  but  John  v  Purim.  The 
Galilean  Ministry  then  is  about  ii  months,  in  Eastern  Galilee 
5  months.  This  relieves  the  compression,  and  gives  good 
harmonistic  combination  for  John  v.  Although  it  does  not  ac- 
count for  the  outbreak  of  opposition  on  the  Sabbath  question 
in  Galilee,  it  puts  J.  v  in  connection  with  the  crisis  of  opposi- 
tion at  the  Close  of  the  Ministry  in  Eastern  Galilee,  at  the 
Day  of  Parables. 

Westcott,  followed  by  Edersheim,  makes  the  Syn.  Journey 
John  iv,  but  John  v,  Atonement.  This  preserves  the  combi- 
nation of  the  Sabbath  controversy  with  Syn.,  but  disregards 
John  iv.  35,  according  to  Westcott's  own  exegesis.  Comp. 
Com.,  and  additional  note  p.  92,  where  he  admits  that  the 
evidence  is  slight. 

N.  B.  The  year  of  thirteen  months  in  the  last  two  tables 
is  accounted  for  by  the  intercalary  month  required  every  three 
years  by  the  lunar  month  of  the  Jewish  calendar.* 

Notice  these  differences  not  affect  order  of  events,  except 
as  to  relation  of  John  v,  nor  meaning  of  the  periods  and  their 
relations;  the  question  is  as  to  time  required;  and  the  apolo- 
getic argument  from  unity  derived  from  various  witnesses  is 
unimpaired. 

*  Stapfer.  209-212. 


Order  of  events  in  Eastern  Galilee,  more  irregular  than 
after  in  the  gospel,  because  of  activity  ;  the  beginning  and  end 
points  the  same  in  all  gospels;  no  events  recorded  out  of 
their  periods.  The  principal  defect  of  Robinson's  Harmony- 
is  the  arbitrary  treatment  of  Luke  ix.  5  i-xix.  28.  Keeping 
these  Chapters  in  the  period  of  Journeys  to  Jerusalem,  and 
looking  down  the  Synoptical  table  of  the  Greek  Harmony,  no 
dislocation  of  Luke's  order  is  observed,  except  §§  29,  58,  for 
both  of  which  obvious  exegetical  reasons  exist ;  nor  of  Mark, 
except  §§  24,  56,  for  similar  reasons. 

Matthew  is  distributed.  But  in  each  case  no  statement 
he  makes  as  to  order  is  disregarded  ;  Matthew's  method, 
topical,  e.  g.,  Sermon  on  Mount,  Miracles,  Parables  together. 
After  Feeding  of  the  Five  Thousand,  Mt.  coincides  in  order 
with  the  others. 

Relation  of  Galilean  Ministry  to  JiidaaJi.  The  testimony 
to  Messiaship  being  misapprehended  and  rejected  in  Jerusalem, 
Christ  begins  a  work  of  teaching  the  true  nature  of  his  claims, 
and  laying  foundation  for  his  church  in  the  future.  The  offer 
and  testimony  meanwhile  is  continued  and  renewed  in  Galilee, 
and  by  visits  to  Jerusalem.  Neither  part  alone  is  a  conceiv- 
able presentation  of  the  history  of  Christ ;  the  critical  result 
of  the  combination  is  a  vindication  of  the  Gospel  of  John. 

Classification  of  subjects,  is  derived  from  analysis  of  the 
several  Synoptists,  as  the  result  of  exegesis.  Four  subjects 
are.  Organization,  providing  for  the  future  church  ;  Mjiach^, 
attesting  his  claim  and  manifesting  divinity  ;  Recepijojt,  the 
growth  of  popular  favour,  and  on  the  other  hand  the  develop- 
ment of  hostility  in  the  conflict  between  the  Pharisaic  idea  of 
the  Kingdom  and  that  taught  by  Christ ;  Teaching,  in  extended 
discourses,  parables,  and  brief  popular  sayings.  These  divi- 
sions not  mutually  exclusive,  but  evidently  govern  the  selec- 
tion and  arrangement  of  material. 


44 

Subdivision  of  the  Ministry  in  Eastern  Galilee.  Adopting 
the  scheme  which  begins  the  GaHlean  Ministry  after  John  iv, 
John  V  subdivides  it,  leaving  a  period  of  about  four  months  at 
the  beginning.  The  development  of  the  miracles  is  the 
prominent  subject;  specimens  of  principal  kinds  selected. 
Natural  that  impression  should  be  produced  before  instruction 
given.  The  two  in  fact  not  separated,  Lk.  iv.  14,  teaching  in 
the  power  of  the  Spirit.     John  x.  37,  38. 

§  26.  Arrives  in  Galilee.  Johns  joins  Syns.  in  account 
of  favorable  reception,  and  gives  as  reason  the  Judaean  work. 
Justifies  harmonistic  method,  a.  John  recognizes  Galilean 
work.  b.  The  instantaneous  excitement  in  Galilee  unaccount- 
able without  previous  knowledge  ;  and  immediate  avoidance 
Messianic  title,  and  danger  from  government.  Began  to 
preach  in  the  Synagogues,  and  his  fame  went  out  over  the 
land,  and  the  subject  of  his  preaching  was  the  Kingdom  of 
heaven. 

John  iv.  44.  See  Westcott's  Com,  TLO.zyh,  Judaea.  See 
Thayer's  Lex.,  and  under  ydp  ii  i.     Cf.  Lk.  iv.  23. 

§  27.  Healing  of  Nobleman's  Son  at  Capertianm.  Only 
incident  in  John  in  Galilee  before  J?assover.  Implies  a  Gali- 
lean work,  and  that  it  begins  now ;  and  contrasts  faith  with 
rejection  in  Judaea.  Second  miracle,  not  of  all,  John  ii.  23,  but 
eX&iov  v.  54.  The  [-iaoilubc,  commonly  used  for  royal,  belong- 
ing to  household.  Some  say  Chuza,  Herod's  steward.  Faith 
in  Christ's  power,  but  defective  because  he  thought  his  pres- 
ence necessary.  Differs  from  Centurion,  Mt.  viii.  5,  in  time, 
and  circumstances.* 

§  28.  The  Annunciation  in  Galilee.  Rejection  at 
Nazareth.  Counterpart  in  Galilee  of  Announcement  of  Min- 
istry in  Judaea.  Nazareth,  because  his  home.  Synagogue, 
inaugurates  no  new  institution,  attaches  himself  to  divinely 
constituted  order;  reads  Is.  Ixi.  i,  which  describes  Messianic 
work,  to  reveal  the  truth,  and  accomplish  the  work  o{ Salvation. 
Clear  Messianic  claim,  and  definition  of  its  nature.  Audience 
impressed,  until  he  charges  them  with  unbelief  in  the  true 
Messianic  character  implied  in  the  demand  for  signs :  and 
identifies  them  with  unbelieving  generations,  i  K.  xvii.  1-9, 
2  K.  V.  14.     They  immediately  try  to  put  him  to  death. 


Comp.  Weiss,  Life,  II,  47-58. 


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46 

•  Critics  object  to  too  early  Messianic  idea,  and  rejection 
of  Jews. 

Was  the  escape  of  Christ  miraculous?  What  miracles 
referred  to  v.  23?  Some  say  wrought  in  Caperneum  before 
the  Passover,  John  ii,  or  before  going  to  Nazareth  ;  more 
probably  allusion  to  John's  miracle,  iv.  46.  Weiss  makes  it 
proof  of  identity  of  this  narration,  with  Mark's  vi.  1-6.*  The 
two  distinct,  a.  in  time  ;  b.  in  Mk.  remains  to  heal ;  c.  no 
improbability  in  the  repetition  ;  nor  probability  in  the  conjec- 
tures by  which  historicity  of  Luke  denied. 

Illustration  of  usages  of  Synagogue  service.  The  roll, 
standing  to  read,  the  stranger  speaking.!  Bengel  suggests 
date,  because  the  lesson  belonged  to  Day  of  Atonement 

Leaving  Nazareth  because  of  rejection,  Christ  settled  in 
Capernaum.  Customs  station,  full  of  strangers,  busy,  with 
garrison  ;  near  but  separate  from  capital.  Prophecy  Is.  viii.  23. 
Not  mentioned  O.  T.,  once  in  Josephus.  Robinson  says  Khan 
Minyeh.  Modern  opinion  Tell  Hum.*  The  lake,  called 
Genesaret,  from  lovely  plain  on  N.  W.  border.  Some 
derive  from  Kinnereth,  harp,  from  shape ;  some  Gannah 
Sharon,  Garden  of  Saron.  Belonged  to  Naphtali,  Deut.  xxxiii. 
23.1  Climate,  production,  cities,  fishing  ;  present  condition 
due  to  loss  of  trees  and  of  cultivation. 

§29.  Call  of  Peter,  Andrew^  James  and  John.  First  act, 
after  annunciation,  is  providing  witnesses,  and  preparing  dis- 
ciples lor  future  work.  Narrative  inconsistent  with  theory 
that  the  disciples  were  selected  by  fitness  from  his  adherents. 
They  were  chosen  beforehand.  The  call  a.  public.  Their 
subsequent  authority  based  on  recognized  claims.  Crowds 
followed  and  pressed  upon  Christ. 

Bearing  of  this  statement  at  opening  of  Galilean  Ministry, 
and  in  Synoptists.  No  impression  yet  accounted  for  except  by 
Judsea'n  Ministry,  and  in  John. 

b.  Class  of  men  unlettered,  but  religious,  because  they 
were  followers  of  John  the  Baptist.  Their  power  to  teach  a 
supernatural  gift.  Popular  idea  of  extreme  poverty  corrected. 
Zebedee  probably  now  very  old.     Comp.  Mt.  viii.  21,  xx.  20. |) 


""  Weiss's  Life,  III,  34.  n. 

t  -Stapfer,  336.      Schiirer,  II,  52,  75.      Edersheim,  I,  437-456. 

X  Farrar,  I,  177. 

II  Blum's  Coincidences. 


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<  47 

c.  The  miracle  exhibits  authority,  and  nature  of  work  to  which 
they  were  called.  Effect  on  mind  of  disciples.  The  labour 
required,  the  ultimate  success  assured,  the  time  and  efficiency 
divine.  Allegorizing  method  of  details  not  exegetical.  The 
central  theme  ;  nothing  significant  that  was  not  obviously 
intended  to  be.    The  Symbol  of  the  Fish  in  the  Early  Church. 

Luke  postpones  the  call  to  miracles  in  Capernaum. 
Mk.  i.  21  shows  the  call  precedes.  Exegetical  reason  in 
Luke  to  contrast  reception  in  Capernauum  with  rejection 
at  Nazareth,  on  consecutive  Sabbaths.  MM  omit  miracle. 
Luke  omits  names.  Main  point  with  Luke  the  impression 
on  mind  of  Peter,  main  point  MM.  the  call,  therefore  give 
names. 

Luke  speaks  of  call  while  in  boats,  and  one  for  all.  MM. 
on  three,  and  one  for  each  pair.  Harmonize  by  making  details 
successive.  MM.  speak  of  mending  the  nets,  Luke  tells  how 
they  were  broken. 

Relation  of  this  call  to  that  in  John  a  year  before. 
Rationalistic  inference,  mythical  invention  to  give  supernatural 
basis  for  subsequent  claims.  But  the  Synoptical  account 
itself  implies  a  previous  acquaintance  of  disciples  with  Christ, 
the  Synoptists  relate  two  calls;  hence  four  steps,  in  John  to 
become  his  disciples  instead  of  John's,  then  to  constant 
service;  thus  organizing  the  twelve;  then  sending  out  the 
twelve. 

Nature  of  the  Miracle.  Might  be  produced  by  natural 
causes ;  cannot  therefore  assert  supernatural  power ;  but 
knowledge  as  in  prophecy.  So  the  stater  in  the  mouth  of  the 
fish.*  The  sign  equally  great.  But  the  Miracle  not  only  to 
attest;  but  significant  of  relation  between  divine  and  human 
agency  in  Salvation  :  unless  divine  power  exerted  immediately 
therefore,  it  fails  exegetically ;  and  belongs  to  general  class  of 
which  central  distinction  is  immediate  divine  agency.  Scrip- 
tural use  of  terms. 

Miracles  of  the  Gospels.  Subject  belongs  here, 
becouse  the  Ministry  makes  them  prominent.  Most  frequent 
term  in  N.  T.  is  aqiitia,  signs  or  proof  of  truth  of  revelation  ; 
in  Christ's  case  of  divinity,     ripara,   wonders,   from   the   im- 


*  A.  A.  Hodge,  Outlines  of  Thtology,  275. 


48 

pression  produced,  never  stands  alone  ;  proves  that  this  was 
a  purpose,  but  not  the  chief  purpose,  duud/xs:::  because  exhi- 
bition of  divine  power,  and  spya  acts  of  God.  The  compre- 
hensive design  is  self-manifestation.  Shew  his  divinity, 
purpose,  and  nature  of  his  work.  i.  To  impress  beholders. 
Hence  frequency,  always  before  witnesses,  and  narration 
records  effect.  Old  rationalistic  objection,  if  miracles  real 
men  could  not  have  disbelieved  ;  but  Christ  shews  fallacy, 
Lk.  xvi.31.  2.  To  relieve  suffering.  Distinguished  from 
prophetic,  all  for  blessing,  except  the  barren  fig  tree,  because 
exhibit  salvation.  3.  To  teach  truths  of  salvation,  on  the  part 
of  God,  and  of  man's  condition.  Christ  makes  this  use  of 
them ;  structure  of  Gospel  of  John ;  answers  request  for 
healing  by  forgiving  sin  ;  selection  of  miracles  for  record, 
forming  a  complete  exhibition  of  the  truth  ;  prominence  of 
diseases  associated  with  these  truths  under  the  law.  Basis  of 
this  use  not  analogy,  but  the  part  for  the  whole  ;  the  bodily 
death  part  of  the  punishment  of  sin,  its  relief  sign  of  forgive- 
ness. Comp.  Mt.  viii.  17.  Is.  liii.  4.  4.  To  prove  divinity. 
Christ  himself  lays  principal  stress  on  their  value  as  evidence, 
and  so  the  Apostles  at  Pentecost  and  after.  Lk.  vii.  21.  John 
X.  25.  Christ's  Miracles  effects  of  his  personal  power,  and 
immediate  proof  of  divinity.  John  v.  18,  19.  Prophetic 
miracles  divine  acts  authenticating  claim  of  the  teacher.  He 
wrought  by  finger  of  God,  or  Spirit  of  God,  or  prayed  before 
a  miracle,  not  exceptional,  but  shew  identity  of  his  power  with 
God's.  Denial  of  this  distinction  logically  leads  to  denial  of 
divinity.  O.  T.  Miracles  often  punitive,  Christ's  blessing; 
O.  T.  sphere  external  nature,  Christ's  all  spheres  of  divine 
operations,  but  chiefly  upon  man.  Wrought  by  word.  Modern 
criticism  seeks  to  reduce  the  number  to  be  accounted  for,  the 
Gospel  facts  precisely  the  reverse.  Only  specimens  recorded. 
Mt.  iv.  29.  Mt.  iv.  24.  viii.  16.  ix.  35.  xi.  5.  xiv.  2.  xv.  35. 
Mk.  i.  32,  39.  iii.  10.  vi.  55.  Lk.  iv.  40.  vii.  21.  John  ii.  23. 
X.  41.  xi.  47,  xxi.  25.  The  power  granted  to  disciples  tempo- 
rarily. Mt.  X.  I.  Comp.  Mt.  ix.  33.  Extended  beyond  Palestine. 
The  Gospel  represents  disease  and  death  as  arrested  in  the 
path  of  Christ.  This  abundance  represents  the  power  of  grace. 
Selection.  Principle  observed  to  give  specimens  of  various 
kinds,  and  repetitions  caused  by  peculiar  attending  circum- 
stances, or  teaching. 


49 

Number  of  miracles.  The  enumeration  varies.  Leave 
out  those  of  which  Christ  the  subject,  as  incarnation  and 
resurrection;  and  escape  from  violence;  and  Mary  Magdalene; 

whole  number  recorded,  35. 

By  Matt.,  20;  by  Mk,,  18;  by  Lk.,  20;  by  John,  8. 
Common  to  the  four,  I.  Feedingof  the  5000.     §64. 
Common  to  three,    1 1.  M.M.L.  10.  M.M.J,  i.  Walking  on  Sea. 
Common  to  two,        6.  M.M.  3.  §§  69,  6^,  113,  114. 
Mt.  L.  2.     §§  42,  48. 
Mk.  L.  I.      §  30. 
Peculiar  to  one,  17. 

Mt.     alone,  3.     §S  60,  78. 

Mk.    alone,  2.     §§  72,  69. 

Lk.     alone,  6.     §§  29,  43,  94,  96,  82,  143. 

John  alone,  6.     §§  20,  27,  36,  92,  90,  169. 

Classification:  largest  class  miracles  of  healing,  26 ; 
leaving  9  upon  external  nature.  Of  fever  2,  possession  2, 
leprosy  2,  paralysis  5,  resurrection  3.  Organic  defects,  blind- 
ness 4,  deaf  and  dumb  i,  chronic  issue  i.  dropsy  i,  wounds  i. 
No  classification  covers  satisfactoril)'  both  classes.  Two  ideas 
of  value.  The  power  displayed,  they  shew  Christ's  omni- 
potence in  all  spheres  of  divine  operation,  over  man,  over 
nature,  over  the  spirit  world.  But  this  classification  takes 
no  account  of  the  teaching.  By  the  lessons  conveyed.  They 
represent  the  grace  of  Christ  to  sinners;  the  sinner  is  blind, 
polluted,  disabled,  under  power  of  Satan,  dead  in  sin.  But 
applied  to  the  miracles  over  nature,  the  principle  makes 
prominent  a  very  subordinate  part,  e.  g.,  the  gathering  of  the 
church,  feeding,  preserving. 

Rationalistic  theories  make  distinction  in  favour  of 
miracle  of  healing,  because  the  effects  may  be  accounted  for 
by  natural  causes.  Most  reduce  the  number  as  much  as  pos- 
sible. Naturalistic  theory  represented  by  Paulus,  Jesus  had 
knowledge  of  medicine  from   Essenes,  and  used  medicines. 


50 

The  Talmud,  Celsus,  Reimarus  account  for  miracles  as  magic 
acquired  in  Egypt.  Renan  renews  this  in  some  cases.  Strauss 
appealed  to  the  mythical  process.  Common  theory,  influence 
of  mind  over  mind,  and  of  mind  over  matter.  Required  faith; 
human  sympathy  of  Christ,  and  personal  force  supreme. 
Cases  not  accountable  by  this  theory,  rejected  ;  but  we  can't 
set  limits.  Reduce  number  by  criticism.  Christ  forced  by 
popular  superstition  to  heal.  But  reject  all  general  statements 
alluded  to  above ;  those  which  related  to  discourse  are  doubtful ; 
all  doublets;  cases  in  which  a  parable  may  have  been  mis- 
taken for  fact. 

The  moral  objection  to  application  of  these  theories  is 
that  Christ  relied  upon  miracle  as  evidence  and  manifestation 
of  his  deity.  Either  he  was  a  mistaken  enthusiast  not  above 
his  times,  or  a  conscious  deceiver  of  men  for  their  good. 
Either  inconsistent  with  idea  of  Christ  held  by  rationalists. 

§  30.  Demoniac  in  the  Synagogue  at  Capernaum.  This 
§  and  next,  one  Sabbath  at  Capernaum,  by  Luke  contrasted 
with  that  at  Nazareth  Taught  in  Synagogue,  by  custom.* 
Impression  of  his  teaching;  its  authority. 

The  demoniac,  daiixcov,  Homer,  Plato,  Socrates  ;  Philo 
and  Josephus;  LXX,  idols  of  heathen.  N.  T.  evil  spirits 
subordinate  to  Satan.  The  miracles  of  dispossession.  License 
given  in  Messianic  times.  The  conflict  of  the  Kingdoms; 
the  sinner  under  dominion  of  Satan;  deliverance  by  Christ. 
As  proofs  of  his  power,  over  all  orders  of  spiritual  beings. 
Five  or  six  other  cases. 

Objections  :  i.  The  psychological  objection,  answered 
a.  excludes  doctrines  of  Satan  and  temptation  ;  b.  of  Holy 
Spirit  and  regeneration.  2.  Not  in  O.  T.  But  the  doctrine 
of  Satan  is  there;  the  book  of  Job ;  doctrine  of  Messiah 
developed  first.  3.  Analogous  cases  in  pagan  countries. 
But  those  of  supposed  inspiration,  and  not  destroy  N.  T. 
evidence.  4.  Not  now  known.  5.  No  case  in  John.  But 
other  classes  of  miracles  omitted  by  John;  the  doctrine  is  in 
John,  viii.  48,  xiii.  47. 

Theories  which  deny  the  narratives:  i.  The  Mythical. 
Strauss  saw  unusual  difficulty;  O.  T.  basis  wanting,  so  in- 
volved with  the  history  of  the  times,  and  denying  the  miracles 


*  Schiirer,  II,  11,  62-90.     Stapfer,  333. 


51 

does  not  destroy  evidence  of  the  belief.  He  therefore  fell 
back  upon  the  naturalistic  theory.  2.  Dogmatic  theory, 
symbolize  the  victory  of  Christianity  over  heathenism.  But 
a  Jewish  belief  and  the  miracles  in  Judaea.  Most  critics  ad- 
mit the  belief,  and  the  historicity  of  the  miracles.  Hence, 
3.  The  naturalistic  theory  usually  adot)ted.  Keim,  theory 
of  hallucination,  because  if  real  mental  disease,  not  curable 
by  influence.  So  Renan.  Olshausen,  Weiss,  moral  de- 
pravity. Double  consciousness  only  apparent,  the  convul- 
sions the  crisis  of  cure;  the  command  of  Christ  to  help  the 
victim.  The  demoniac  boy  urged  against  this ;  artificial 
account  of  evidence  of  personality  ;  no  proof  moral  depravity, 
indignation  of  Christ  is  against  Pharisees,  publicans  and 
sinners  not  demoniacs  ;  the  seven  spirits  prove  responsibility 
for  right  living,  but  not  nature  of  the  possession  ;  recognition 
of  Christ  by  demons  before  the  idea  among  the  people  ;  but 
he  has  been  working  a  year. 

Bearing  of  naturalistic  theory  on  the  authority  of  Christ. 
Two  views  possible :  Tlie  accommodation  theory.  Christ  not 
correct  the  mistake  of  the  people.  But  a.  He  taught  doctrine 
of  Satan,  b.  The  moral  dilemma.  Not  merely  a  mistake  in 
science,  but  cannot  be  separated  from  religious  truth,  as  to 
sin,  responsibility,  redemption.*  c.  Christ  not  only  cured,  but 
repeatedly  taught  the  doctrine.   Mt.  x.  8,  xvii.  21,  Lk.  x,  18. 

Or,  Christ  mistaken  like  the  people.-  So  Strauss,  Keim, 
Renan.  Kenosis  limits  his  infallibility  to  religious  ideas.  So 
Weiss.  Against  this,  a.  The  objections  to  the  Kenotic  theory. 
b.  Religious  truth  involved  in  these  cases,  c.  Christ's  power 
exerted  without  his  knowledge.  d.  Destroys  reverence ; 
against  his  claim  of  knowledge ;  that  he  declares  limitation 
not  a  proof  of  limitation  when  he  claims  knowledge. 

Jesus  rebuked  the  testimony  of  the  Spirit,  because  he 
would  not  have  the  name  Messiah  published,  and  because  he 
sought  faith  among  men.  The  loud  cries  and  convulsions, 
prove  a  serious  physical  influence.  The  effect  profound  on 
the  whole  region. 

§  31.  Peter's  Wife's  Mother.  Mt.  records  no  miracle 
till  viii.  Fever,  some  say  no  special  lesson,  some  the  restless- 
ness of  sin.     Technical  words.     Cured  by  touch,  identifying 


*  Prebendary  Row  on  the  Supernatural  in  the  N.  T.     Bruce  on  Miracles. 


52 

agency.  Importance  of  variation  in  mode.  Rebuked  the 
fever,  not  prove  that  caused  by  a  demon,  nor  that  command- 
ing demon  figurative.  She  arose  and  ministered  to  them, 
immediate  cure  proves  miraculous.  Peter  subject  of  miracles. 
Cf.  I  C.  ix.  5.  At  evening  they  brought  the  sick.  No  ob- 
jection as  yet  to  Sabbath  healing.  Possession  distinguished 
from  other  diseases.  Laid  hands  on  all.  This  Sabbath  a 
type. 

§  32.  First  Circuit  in  Galilee.  Development  of  plan  of 
itineration.  Method,  teaching  in  Synagogues,  truths  of  the 
Kingdom.  Thoroughness,  in  all  Galilee.  Mt.  says  beyond 
Palestine.  Number  and  variety  of  miracles.  Crowds  follow 
out  of  city  ;  at  beginning  of  work  in  Galilee  in  Synoptists  such 
popular  movement,  is  strong  evidence  of  previous  work  in 
Judaea,  and  truth  Gospel  John. 

§  33.  Healing  the  Leper.  Some  follow  Matt.'s  order, 
ch.  viii,  but  he  not  state  order;  narrates  in  group;  most  fol- 
low Mk.  and  Lk.  Only  other  case  recorded  the  two  lepers, 
Lk.  xvii,  but  others  occurred.  Mt.  xi.  5.  Lk.  vii.  22.  Comp. 
Lk.  iv.  27. 

Law  enjoined  separation,  and  in  case  of  cure  sacrifices 
of  all  the  series.     Lev.  xiii.  45. 

Two  theories  ;  civil  law,  for  protection.  But  doubtful 
whether  contagious,  and  does  not  account  for  use  as  type  of 
sin,  and  the  religious  rites  enjoined.  Therefore,  chosen  as 
type  of  sin,  its  corruption,  fatality,  perhaps  hereditary  char- 
acter, incurableness  except  by  divine  power.  Christ's  miracle 
shews  the  cleansing  from  pollution  of  sin. 

Uncertainty  whether  Christ  would  comply  because  of 
law.  If  thou  wilt,  thou  canst  make  me  clean;  I  will;  and 
immediate  cure.    Touch  significant,  because  contrary  to  law. 

Naturalistic  theory,  the  disease  too  deep  seated  to  be 
cured  by  moral  influence;  therefore  Christ's  act  only  declared 
clean,  as  the  Priests.  Strauss  shewed  this  untenable,  and 
the  only  alternative  the  mythical  theory. 

Christ  thrusts  him  forth  and  enjoined  secresy.  Some  say 
the  miracle  a  private  one,  and  secresy  continued  because  of 
nature  of  disease;  or  limit  till  went  to  priest;  or  prevent  un- 
due excitement ;  or  for  man's  sake,  to  complete  his  restoration 
to  society. 


53 

Injunction  to  shew  priest,  to  fulfill  law  in  case  of  those 
healed.     Authenticated. 

Command  disobeyed  led  to  immediate  excitement.  He 
could  no  longer  go  into  town  but  stayed  without  in  uninhab- 
ited places.  Not  because  of  ceremonial  uncleanness;  nor 
characterize  long  period;  but  at  this  juncture,  for  prudence. 
Striking  evidence  that  his  ministry  not  now  first  begun. 

§  34.  Healing  of  the  paralytic.  Probably  on  return  to 
Capernaum.  Represent  helplessness  of  sinner,  and  the  miracle 
illustrates  action  of  faith.  In  most  cases  the  patient  required 
to  do  nothing ;  in  those  where  motion  is  impossible,  he  is  told 
to  move  ;  arise.  Each  class  makes  prominent  specific  lessons, 
but  not  exclusively.  Here  vicarious  faith,  and  importunate, 
they  let  him  down  through  the  roof  Naturalistic  theory 
works  more  easily  in  this  class,  because  of  connection  between 
nerve  and  will  power;  and  therefore  stress  is  laid  on  recent 
disease,  or  slight  affection.     All  contrary  to  the  narrative. 

Thy  sins  are  forgiven.  Not  imply  that  his  disease  result 
of  vice  ;  contrary  to  Lk.  xiii.  But  emphasize  the  relation  of 
sin  and  suffering,  and  the  spiritual  lesson  of  the  miracle.  First 
uses  title  Son  of  Man,  and  claims  power  to  forgive  sin.  Proof 
of  conscious  divinity.  The  case  proves  two  points,  ist,  that 
the  forgiveness  of  sins  is  a  divine  prerogative,  as  the  Jews 
accuse  Christ  of  blasphemy  for  claiming  it ;  2d,  that  the  power 
of  miracle  was  original  in  Christ,  and  not  exercised  for  him. 
That  ye  may  know,  I  say  arise.  Both  points  disputed  by  Dr. 
Weiss.  Not  which  is  easier  to  do,  but  to  claim;  because  the 
claim  of  miracle  could  be  tested. 

Beginning  of  Pharisaic  opposition.  As  the  Messianic 
claim  becomes  clearer,  the  opposition  is  aroused.  There  are 
Pharisees  from  every  village  in  the  country,  and  from  Jeru- 
salem. Not  open  charge,  but  Christ  reads  the  thought. 
§§  34-38,  development  of  this  subject. 

§  35.  Call  of  Matthew.  Connected  with  subject  of 
opposition  because  he  was  a  publican,  and  the  three  con- 
nect with  a  feast  given  by  Matt,  at  which  a  debate  with 
Pharisees  occurred.  Robinson  disconnects  the  call  from  the 
feast,  because  all  the  twelve  were  with  him,  because  inter- 
rupted by  message  from  Jairus  ;  introduced  here  naturally  in 
the  narrative.  Names  Levi  and  Matthew.  His  business 
odious,  because  of  religious  prejudice,  and  proves  a  man  in- 


54 

different  to  public  opinion.*     Publicans  and  sinners  a  com- 
bination found  only  in  Matt. 

§  37.  Feast  of  John  V.  Infirm  Man  at  pool  of  Bcthseda. 
Lk.  vi.  I,  dates  by  term  aofjodruj  dtUTSpo-piovci).  The  read- 
ing doubtful,  but  old,  and  records  a  tradition.  If  it  precedes 
Galilean  Ministry,  Wieseler,  falls  between  Purim  and  Passover. 
First  Sabbath  of  second  year  between  Sabbatical  years.  If 
Passover  precedes.  Andrews,  some  weeks  after  Passover,  the 
first  Sabbath  after  Pentecost.  Robinson's  view  adopts  Scaliger's 
definition,  first  Sabbath  after  the  second  day  of  Passover. 

Another  reason  for  inserting  John  v.  here  is  suits  season, 
corn  ripe.  Stronger  reason,  accounts  for  beginning  of  objec- 
tions to  breach  of  Sabbath  in  Synoptists.  He  had  wrought 
cures  on  Sabbath  without  objection.  At  this  point,  §  37, 
Pharisees  press  it,  and  again  §  38.  No  reason  apparent  for 
its  arising  here,  if  not  originated  in  Jerusalem  at  the  feast. 
The  best  alternative,  if  Purim,  connects  it  with  the  day  of 
Parables. 

Bethesda,  identified  by  Robinson  with  the  Fountain  of 
the  Virgin,  which  is  connected  with  a  fountain  under  the 
Mosque  of  Omar,  and  with  pool  of  Siloam,  is  medicinal,  and 
intermittent.  Tradition  says  Birket  Israil,  by  gate  of  St. 
Stephen.  Text  omits  last  clause  of  v.  3,  and  all  v.  4.  Thus 
V.  7  expresses  the  popular  idea  of  the  troubling  of  the  water, 
and  the  necessity  of  being  first.  No  authorization  of  a  super- 
natural quality. 

The  Sabbath  liealhigs.  First  collision  with  Pharisees  in 
both  John  and  Syns.  on  this  subject.  Sabbath  and  laws  of 
food  principal  means  of  separating  Jews  when  away  from 
Temple.  Therefore  prominent  marks  among  heathen. f  So 
the  Prophets  make  test  of  theocratic  spirit.  Aggravated  by 
Pharisaic  exaggerations. |  The  Jews  meeting  the  man  carry- 
ing his  carpet,  accuse  Jesus  with  hostility  to  Moses,  i.  e.,  being 
no  Messiah  because  opposed  to  the  law. 

In  John,  vindicates  on  ground  of  his  personal  claim,  and 
takes  occasion  for  one  of  the  most  profound  Christological 
discourses.     In  Syns.  meets  popular  misconceptions  of  Sab. 


*  Stapfer,  215. 

f  Ovid  Ars.  Amat.  I,  415.     Juvenal  Sat.  xiv.  96-106. 

:]:  Stapfer,  347.      Schiirer,  II,  11,  97.     Edersheim,  II.  56. 


'C.^_:^  c-tn^-^ 


--^ 


55 

law.  I.  God  works  without  ceasing.  2.  Identifies  his  work- 
ing with  the  Father's,  based  on  immediate  vision  17,  19,  20. 
3.  Resurrection  and  Judgment,  divine  works,  committed  to 
him.  He  is  source  of  life,  that  all  may  honour  the  Son  as 
the  Father.  4.  Therefore  faith  in  him  is  necessary  to  life. 
Their  rejection  of  evidence  was  because  of  their  sin. 

The  Jews  shew  appreciation  of  his  claim,  when  they  try 
to  stone  him  for  blasphemy,  because  he  called  God  his  own 
Father. 

This  advanced  teaching  contrasts  with  reserve  in  Syns., 
but  is  adequately  explained  because  it  was  in  Jerusalem,  and 
he  did  not  remain  to  await  the  consequences.  The  idea  that 
the  discourse  was  a  defence  before  the  Sanhedrin,  in  con- 
sequence of  arrest,  has  no  basis  in  the  chapter.  Seems  to 
have  been  before  the  leaders,  rather  than  a  popular  discourse. 
Does  not  disturb  unity  of  Galilean  history. 

§  37.  Plucking  ears  of  corn  on  Sabbath.  Pharisees  follow 
and  watch.  From  this  point  always  in  presence.  Passing 
through  cornfields,  a  Sabbath  day's  journey  to  worship, 
or  escaping  from  Jerusalem.  They  plucked  grain,  allowed 
Deut.  xxiii.  25,  but  objection  on  ground  of  Sabbath.  Christ 
justifies,  I.  from  i  Sam.  xxi  1-7.  David  eating  shew  bread. 
Some  say  on  Sabbath  when  loaves  changed.  Better,  the 
principle  that  necessity  justified  disregard  of  letter  of    law. 

2.  From   uninterrupted  labour  which  went  on  in  the  Temple. 

3.  From  Hos.  vi.  6,  from  the  spirit  of  the  O.  T.  4,  Design 
of  institution  of  Sabbath,  made  for  man,  not  man  for  Sabbath. 
5.  Son  of  Man  Lord  of  Sabbath.  Same  ground  as  in  discourse 
in  John  v. 

Notice  element  of  self-revelation,  which  harmonizes  with 
John.  He  is  greater  than  the  Temple,  which  manifests 
Jehovah,  has  authority  over  law.  Shews  John  v.  not  so  much 
out  of  line  with  Synoptical  history. 

§  38.  The  Withered  hand  on  the  Sabbath.  Arrived  in 
Galilee,  tlie  Synagogue,  probably  at  Capernaum.  Pharisees 
watching.  Cures  case  of  partial  paralysis.  Same  command 
to  act.  Is  it  lawful  on  Sabbath  to  do  good  or  to  do  evil  ? 
Necessity  set  aside  the  law.  Proves  principle  by  extreme 
example.  You  give  help  to  a  sheep,  forbidden  in  Talmud, 
by  law  of  later  origin.  Combination  of  Pharisees  and  Herod- 
ians.     These  parties  were  political  opposites,  because  Herods 


were  Roman  tools.  Possibly  Pharisees  hope  that  Herod 
would  put  Christ  to  death  as  he  had  John,  through  political 
jealousy.*     Significant  advance  in  concerted  opposition. 

§  39.  General  Statement  of  Success.  Popular  influence 
at  its  height,  extending  beyond  Palestine.  Teaches  from  the 
boat.  Mt.  shews  this  influence  typifies  spiritual  success. 
Is.  xlii.  I,  xi.  10.  Time  come  for  full  explanation  of  nature 
and  ends  of  his  work.  Therefore  Sermon  on  Mount  in  place, 
closing  alternation  of  the  four  topics. 

§  40.  Choice  of  the  Twelve.  Completed  before  extended 
instruction.  Two  steps  before.  Luke  connects  the  two  events. 
Spent  night  in  prayer.  Chose  out  Twelve.  Nature  of  ofiice 
implied  in  mode  of  its  institution.  To  be  with  him  as  learners, 
to  be  sent  out  as  Apostles,  as  witnesses  and  endowed  with 
miraculous  powers.  WnoaToloc,  few  times  in  Gospels,  fre- 
quently in  Acts.  Sphere  of  Miracles  limited  to  healing.  The 
number  representative  of  the  tribes  of  Israel. 

Four  catalogues.  All  divide  into  three  groups  of  four 
each.  Peter  first.  Levi  and  Matthew  the  same,  Bartholemew 
and  Nathaniel;  Lebbeus,  Thaddeus,  Judas.  Insight  into 
personal  character,  and  adaptation  for  future  work. 

§  41.  The _Sermon  on  the  Moiait.  The  Teaching  of 
Christ.  Contrast  with  methods  of  scribes. t  Two  divisions  : 
his  personal  claim  ;  his  work.  As  to  his  Person,  the  contro- 
versy with  the  Jews  hinged  upon  the  claim  to  be  6  yfoc  tou  dtou. 
Strauss,  etc.,  realized  the  idea  of  universal  fatherhood  of  God 
among  men.  Higher  view,  the  Messianic  title.  Weiss  as 
elect  object  of  divine  love,  therefore  Messiah.  True  view, 
ufoc  predicates  divinity  of  the  Theanthropos.  i.  A  designation 
of  nature  even  in  lower  sense,  as  applied  to  men.  Not  of 
office  bestowed  because  of  nature.  2.  The  article  contrasts 
him  with  all  other  sons.     3.  Christ  never  says  our  Father. 

4.  Relation  prior  to  humanity.      As  John  iii.  16.    Rom  viii.  3. 

5.  The  predicates  connected  with  yfoc,  are  equality  with  God, 
as  Mt.  xi.  27.  John  x.  33.  Identity  of  attributes,  John  v. 
The  only  source  of  life  to  men.|     The  Jews  put  him  to  death 


*  Weiss,  Life  of  Christ,  II,  241.  242. 

f  Schiirer,  II,  i,  306.     Stapfer,  298.     Weiss,  Life,  II.  60,  108. 

\  See  Cremer's  Lex.     Smith   Bib.  Diet.     Dorner's  System,   tr..   Ill,   167. 
Schmid,  Bib.  Th.,  115.     Lyddon,  Bampton  Lect.     Hodge,  I,  472. 


57 

for  blasphemy  because  of  this  claim.  The  church  doctrine- 
based  upon  revelation  of  his  consciousness  not  reached  by 
process  of  evolution. 

6  uto^  TOO  dvdpconoo.  4  t.  out  of  Gospels,  78  t.  in  Gospels. 
Not  simply  deistical ;  sympathy  with  humanity ;  ideal  human- 
ity, thus  pre-existence  ideal.  Nor  simply  official,  Messiah. 
But  article,  a  unique  person,  distant  from  other  men,  by  pos- 
session of  superhuman  nature,  i.  Because  predicates  human 
nature  of  a  person,  therefore  superhuman.  2.  Because  unites 
with  Son  of  God.  Mt.  xvi.  13,  27.  3.  The  predicates;  for- 
gives sin,  is  above  angels.  Saviour  and  judge  of  men.* 

Reason  for  choice,  not  mere  incognito ;  but  i.  wrong  asso- 
ciations connected  with  name  Christ,  and  danger  of  prosecution. 

2.  Messianic  title,  into  which  the  true  idea  could  by  degrees 
be  conveyed.  Practically  best  way  of  promoting  his  claim. 
Based  on  Dan.  vii,  Ps.  viii,  perhaps  on  the  Protevangelium. 

The  Kingdom  of  God,  in  Mt.  Kingdom  of  heaven.  Some 
say  identical,  heaven  used  locally.  Or,  Kingdom  of  heaven, 
spiritual  definition,  contrasts  Messianic  stage  with  O.  T.,  and 
therefore  chosen  by  Matt.  Weiss  necessarily  denies  this 
distinction  so  early,  therefore  Kingdom  of  heaven,  not  in  the 
Apostolic  source,  i.  Attempted  to  found  a  political  kingdom  ; 
or  to  elevate  moral  standard  as  a  preparation  for  it.  2.  Began 
with    Pharisaic    idea,    but    changed    to    founding    a    church. 

3.  Schleiermacher,  accommodation  theory  ;  purpose  spiritual, 
but  under  forms  of  the  popular  expectation.  4.  Millenarian 
theory.  Kingdom  always  future.  5.  The  sphere  in  which  the 
will  of  God,  and  especially  his  saving  purpose  is  fulfilled.  Its 
characteristics  spiritual,  it  is  within  you  ;  its  blessings  spiritual, 
it  is  in  antagonism  from  the  outset  with  the  Pharisaic  idea.f 

The  design  of  the  Sermon  on  the  Mount  is  to  inculcate  the 
true  idea  of  the  Kingdom  of  Messiah,  or  of  the  saving  work 
of  Christ,  I.  in  opposition  to  the  false  Messianic  conception  of 
the  Jews;|  2.  in  its  true  relation  to  the  O.  T. ;  3.  especially  in 
its  fundamental  character,  and  blessings,  and  in  its  relation  to 
the  person  of  Messiah.     Forms  of  expression  determined  by 


*  Sec  Cremer.     Dorner,  III,  168.     Schmid,    1 12.  Smith's  Bib.  Diet. 

t  Cremer.     Schmid,  Bib.  Th.,  242.      Weiss,   Bib.  Th.,    I,  62.     See   p.   72. 
Smith's  Bib.  Diet.,  Am.  Ed. 

\  Schiirer,  II,  11,  126.     See  p.  154. 


58 

the  prevalent  ideas.  Ch.  v.  1-16.  The  character  of  those 
who  receive  the  Kingdom,  v.  17-vi.  The  righteousness  of 
the  kingdom ;  in  opposition  to  specific  forms  of  sin,  and 
specific  duties  enjoined.  Showing  that  the  new  law  is  a  mere 
spiritual  enactment  of  the  old.  vii.  Warnings  against  censor- 
iousness  aud  externalism,  and  exhortation  to  the  true  life  by 
prayer  and  fidelity.* 

Rationalistic  critics  contrast  the  Sermon  on  the  Mount 
as  ethical,  with  the  dogmatic  additions  of  the  Epistles.  Notice 
I.  the  object  of.  salvation  is  holy  character.  The  general 
statement  of  the  object,  precedes  the  detailed  truths  of  the 
system  by  which  it  is  to  be  reached.  2.  The  doctrinal  state- 
ment required  the  facts  of  the  death  and  resurrection  to  pre- 
cede; and  the  spirit  to  be  given  to  Apostles.  3.  The  idea  of 
the  life  of  Christ  required  full  revelation  of  his  person,  leaving 
the  detailed  doctrine  of  his  work  to  the  Apostles.  4.  The 
discourse  includes  doctrinal  presuppositions,  a.  in  the  perfect 
standard  of  life,  which  implies  failure,  the  need  of  forgiveness, 
and  the  hope  of  future  attainment,  b.  The  Kingdom  is  set 
forth  in  personal  relation  to  Christ,  by  his  authority,  teaching, 
life.     All  is  for  his  sake.     This  shews  the  evangelical  element. 

Place.  Tradition  says  Kurun  Hattin ;  Robinson  objects 
to  distance  from  Capernaum,  late  tradition  in  Latin  church. 
Battle,  July,  i  [87. 

Relation  betzveen  Mattheiv's  and  Luke" s  reports.  Matt,  went 
up,  Luke  came  down.  Matt  at  commencement  of  Galilean 
work,  Luke  after  sometime;  different  miracles  follow;  Mt. 
107  vv.,  Lk.  30,  and  places  some  passages  elsewhere.  Alike 
at  beginning  and  end,  and  general  drift,  i.  Discordant  tradi- 
tion of  one  sermon.  2.  One  discourse  selected  purposely  for 
Jewish  and  gentile  readers.  3.  Luke  gives  historically,  Mt. 
adds  to  his  report  material  from  other  analogous  sermons.  Or 
both  give  selections  and  compilations.  4.  Augustine.  Matt, 
fuller  to  disciples,  Lk.  popular.  5,  Two  discourses,  one  at 
commencement,  another  later  in  the  ministry.  Popular  teach- 
ing requires  repetition,  of  same  forms,  and  to  varying  multi- 
tudes. The  only  point  of  special  interest  is  the  historical 
occasion  and  utterance  of  a  full  discourse  at  this  stage  of  the 
history. 


*  See  Exposition  in  J.  A.  Alexander's  Matt.     Tholuck's  Com. 


59 

§  42.  TJie  Centurion' s  Sei'vant  at  Capernaum.  Two  new 
specimens  of  miracFes  follow,  chosen  because  of  new  lessons. 
Another  case  of  paralysis,  but  a  gentile,  disposed  to  the  true 
religion,  had  built  a  synagogue,  approaches  Christ  through 
the  elders ;  Christ  contrasts  his  faith  with  Jews,  as  sign  of 
great  ingathering.  In  itself  remarkable  instance  of  faith,  com- 
paring Christ's  authority  with  his  own.  And  intercessory,  for 
a  slave  in  the  household. 

§  43.  Raising  Son  of  the  Widow  at  Nain.  §  47,  Lk.  viii. 
1-3,  many  think  a  resumption  ol  a  circuit  in  Galilee  which 
begins  here.  Next  day  shews  rapidity.  Plain  of  Esdraelon. 
Beauty  of  the  story.  First  case  of  resurrection.  Death  cul- 
mination of  disease.     Three  cases,  gradation  between  them. 

Naturalistic  theory.  Mythical.  Intense  effect,  and  wide 
spread.     A  great  prophet,  perhaps  associated  with  Elijah. 

§  44.  Jolui  the  Baptist  sends  disciples  to  Jesus.  Luke's 
order  preferred  because  John  s  message  appears  to  have  been 
occasioned  by  the  miracle.  Christ  replies  the  dead  are  raised 
up.  And  Mt.  xi.  after  sending  out  of  the  12.  But  Mk.  vi.  30 
John  beheaded  before  their  return.  Exegetical  reason  for 
order  in  Matt. 

John  now  in  prison  about  a  year.  Castle  of  Machaerus, 
Southern  Perea.  The  message  brings  up  again  the  subject  of 
opposition,  which  continues  §§44-50. 

John's  motive,  Fathers  say,  to  convince  his  disciples. 
Meyer,  doubt  in  John's  mind.  Impatience  that  miracles  for 
others  not  for  himself.  Combined  with  this,  remembrance 
and  discontent  at  the  nature  of  Christ's  work  which  was  not 
what  he  had  expected. 

Strauss,  the  question  unhistorical,  because  John  never  had 
the  Messianic  idea,  but  first  of  three  cycles  in  the  mythical 
development.  Christ's  reply  a  reference  to  his  miracles. 
Shews  again  the  importance  of  them  in  his  view.  New  testi- 
mony to  John  to  correct  impression  of  his  doubt.  Not 
changeable.  The  greatest  born  of  woman,  but  the  least  in  the 
Kingdom  greater  than  he.  The  doubt  suggests  to  Christ  the 
comparison  of  the  children  in  the  market,  and  unbelief  in  his 
offer.     Wisdom  justified  of  her  children. 

§45.  Upbraids  the  Cities.  Connection  with  last,  unbelief 
of  cities  which  had  most  opportunities.  Sites  of  Chorazin 
and  Bethsaida  undetermined.     No  recorded  miracle  in  them, 


6o 

and  yet  singled  out  as  peculiarly  privileged.  Evidence  of 
number  of  miracles.*  Ends  with  thanksgiving  that  the  simple 
receive  the  evidence  ;  declaring  identity  of  knowledge  with 
the  Father,  his  sole  revelation,  and  sole  power  to  give  life. 
Identity  of  ideas  with  Gospel  of  John.  Closing  with  the 
invitation,  Come  unto  me.  Illustrates  the  effect  of  the 
historical  connection  on  the  most  memorable  sayings  of 
Christ. 

§  46.  Anointing'  bv  a  Woman.  Contrasted  reception  of 
Christ  by  a  penitent,  and  a  Pharisee.  Distinguished  from 
anointing  in  last  week,  although  name  of  host  same.  Identity 
with  the  Magdalen,  and  representative  use  of  that  name^ 
without  foundation.  This  woman  anonymous.  Pharisee 
concludes  Christ  not  a  prophet;  Christ  reads  his  thought. 
Parable  of  the  two  debtors  first  recorded  ;  love  springs  from 
and  evidences  pardon.  Romish  interpretation  reverses.  Grants 
pardon,  recognizes  her  faith. 

§  47.  Second  Circuit  in  Galilee.  Commonly  thought  to 
be  summation  at  close,  l^irst  account  of  method  of  life.  The 
twelve  first  mentioned  as  a  definite  body.  Certain  women 
ministered.  Names  given.  Joanna,  wife  of  Herod's  steward, 
indication  of  rank  and  wealth.  Another  illustration  of  believ- 
ing reception. 

§  48.  The  great  day  of  Parables.  Crisis  of  hostility, 
and  of  the  Galilean  work. 

Notice  regular  repetition  of  the  four  subjects. 

Shown  to  be  near  close  of  year  in  Galilee,  near  the 
Passover  of  John  vi.  because  large  part  of  record  in  three 
days.     Thus 

§§  48-56  (one  51-53).  One  day.     From  healing  demoniac 

to  crossing  Lake. 
§  57.     One  day.      Gadara  and  return. 

§§  58-60.  One  day.  From  Levi's  feast  up  to  third 
Circuit  in  Galilee,  and  sending  out  the  Twelve  ;  John 
beheaded,  and  the  Feast  occurs  just  after. 

The  day  of  Parables  therefore  was  near  the  Feast.  On 
the  other  hand,  one  of  those  days  is  not  said  to  be  immediately 
successive.  And  the  complete  visitation  by  the  Twelve 
would  occup)'  some  weeks. 


*  Schaff  in  Lange's  Malt.,  pp.  210,  211. 


6i 


EASTERN  GALILEE. 


§28  Annunciation. 
I.     §29  Organization. 
II.  §§29-34  Miracles. 

III.  g§34-38  Opposition. 

IV.  §41  Teaching. 


I.    §40  Organization. 
II.  §§42-43  Miracles. 

III.  §§44-50  Opposition. 

IV.  §§54-55  Teaching. 


Second  Circuit. 

One  day. 

One  Day .   . 
One  day. 

Third  Circuit. 


f  §43  Raising  of  widow's  son  at  Nain. 

I  §44  John  the  Baptist  sends  disciples. 

\  §45  Upbraids  tlie  cities. 

I  §46  Anointing  by  a  woman. 

[  §47  Second  circuit  through  Galilee. 


Healing  of  dumb  demoniac.  People  ory 
"  Son  of  David."  Scribes  and  Pharisees 
blaspheme. 

Pharisees  seek  a  sign. 

Mother  and  brethren  interfere. 

-55  Parables. 

Cross  the  lake.     Tempest  stilled. 

Demoniacs  of  Gadara. 


r  §48 

{     §49 

^50 

I   §§54 

I    §56 

.     §57 

f    §58  Levi's  feast. 

\     §59  Jairus'  daughter  and  woman  with  issue. 

[     §60  Two  blind  men  and  dumb  demoniac. 

f    §61  Second  rejection  at  Nazareth. 

I     §62  3rd  Circuit  in  Galilee.     Mission  of  twelve. 

\     §63  Death  of  John  the  Baptist. 

I     £,p .  i  Return  of  the  twelve. 

1,    ^      ^  Feeding  of  Five  thousand. 

§65  Walking  on  sea. 

§86  Discourse  in  Synagogue  at  Capernaum. 


Question  of  harmony.  Luke  gives  similar  miracle  and 
discourse  ch.  xi,  only  demoniac  not  blind.  Either  take  Luke 
out  of  order,  because  Mt.  xiii.  i  on  same  day  the  Parables, 
which  all  put  at  this  point.  Or  grant  repetition.  As  Phari- 
sees continually  pressing,  not  improbable.  As  to  history,  it 
occurs  here.     If  repeated,  of  minor  interest. 


62 

Mk.  mentions  that  his  friends  seeing  the  widening  breach^ 
thonght  him  beside  himself.  If  ek  ohov  means  at  home,  this 
was  Capernaum. 

The  cure  of  the  bhnd  and  dumb  demoniac,  causes  the 
multitude  for  the  first  time  to  apply  to  him  the  Messianic 
title.  The  Pharisees  from  Jerusalem  might  permit  him  to 
claim  it,  they  could  not  permit  the  people  to  accept  it.  They 
must  interfere  to  destroy  popularity.  They  can't  deny  the 
miracle,  and  make  the  blasphemous  charge  that  it  is  done  by 
collusion  with  Satan.  Beelzebub.  Christ  replies,  Satan  not 
oppose  Satan,  by  reference  to  exorcisms  among  themselves, 
by  the  parable  of  the  strong  man  armed,  by  charging  upon 
them  the  unpardonable  sin  of  blasphemy  against  the  Holy 
Ghost;*  and  charging  them  with  the  Satanic  nature, 

§  49.  Scribes  and  Pliarisces  seek  a  sign.  Mt.  and  Luke 
put  visit  of  his  mother  here,  which  Mt.  xii.  46  shews  in  con- 
nection with  the  demand.  Not  anticlimax  but  response  to 
severity  of  his  charge.  Seeking  sign  not  denial  of  greatness 
of  his  miracles,  but  specific  evidence  of  Messianic  claim 
accordant  with  their  idea,  Christ  refers  to  sign  of  Jonah,  as 
type  of  resurrection.  And  adds  a  statement  of  consequence 
of  unbelief  of  that  generation,  in  comparison  with  iSTineveh 
aud  adds  the  parable  of  the  return  of  the  Seven  Spirits. 

§  50.  His  motlier  and  brethren  desire  to  speak  with  him. 
Alexander  regards  this  as  continuation  of  Mk.  iii.  21,  the  fear 
of  his  friends  that  he  was  demented.  Seeing  the  attitude  of 
the  authorities,  his  family  endeavors  to  interfere.  Christ  replies 
that  spiritual  relation  to  him  is  closer  than  the  closest  of 
earthly  ties.     The  gospels  do  not  mention  Joseph  here. 

This  closes  story  of  development  of  hostility,  which  has 
now  reached  a  decided  breach.  Comes  in  probable  place,  of 
increase  of  popular  faith,  offset  by  increase  of  Pharisaic 
enmity. 

§§  51-53.  For  reasons  given  hereafter,  should  be  taken 
in  the  order  of  their  occurrence  in  Luke,  in  the  Period  of 
Last  Journeys  to  Jerusalem. 

§§  54.  55.  The  Parables.  Mt.  xiii.  i,  dates  on  day  of 
debate  with  the  Pharisees.  Crowded  by  multitudes,  resorts 
to  a  boat  to  teach.     All  Syns.  refer  to  parables   on  this  day. 


*  See  Alexander's  Mk.  ad  loc. 


63 

Mt.  xiii.  1-3.  Mk.  iv.  i,  2.  Lk.  viii.  4.  Popular  form  of 
teaching,  appropriate  now  because  people  would  not  accept 
more  open  teaching  because  of  prejudice,  and  especially  con- 
nected with  hostility  of  Pharisees.     See  Corns.  Mt.  xiii.  1 1-17. 

Two  words,  Tiapaoo/:^  Syns.,  7:arjo:fjtca  John.  Definition,  a 
narrative  derived  from  human  experience  illustrating  moral 
or  religious  truths.  See  Trench,  Bruce,  Smith's  Diet.  Differs 
from  fable,  myth,  proverb,  allegory.  Connection  with  affairs 
of  life,  as  in  the  Sower.*  Occur  in  three  groups ;  some 
isolated,  i.  Seven  in  Mt.,  of  the  Kingdom  of  heaven.  2.  Lk. 
xii-xviii.  Prodigal  Son,  etc.,  of  grace  and  faith,  and  drawn 
from  life,  while  Mt.  from  nature.  During  period  of  journeys 
to  Jerusalem.  3.  Of  judgment.  At  end  of  ministry.  A  com- 
plete view  of  the  nature  and  course  of  the  Kingdom,  its  duties 
and  motives,  its  final  issue  of  reward  and  punishment.  Selected 
by  each  Evangelist  in  accordance  with  his  plan.  The  Sower, 
the  spiritual  agency  of  the  truth,  and  its  hindrances  among 
men.  The  Tares,  no  separation  of  true  and  false  till  judgment. 
The  Seed  growing  secretly,  Mk.  only,  relation  between  divine 
efficiency  and  human  instrumentality.  The  Mustard  Seed 
and  Leaven,  the  nature  of  intensive  and  extensive  growth. 
The  Hid  Treasure  and  Pearl,  the  value,  and  demand  for 
sacrifice.  The  Net,  final  success  and  judgment.  Bengel 
says,  imply  foreknowledge  of  church  in  its  history.  See 
Lange's  Matt.  Especially  Schaff's  note,  p.  236.  Also  reveal 
Messianic  consciousness,  because  all  related  to  himself.  The 
Sower  and  Tares  give  models  of  interpretation  of  the  rest. 
Allegorizing  method  of  Fathers.  True  principle,  seek  central 
truth,  and  its  obvious  illustration.  Unity  of  the  discourse  on 
this  day.  Some  think  all  uttered  at  once.  Mk.  iv.  35,  in  even- 
ing cross  the  Lake.  Mt.  xiii.  36,  the  interpretation  in  a  house 
and  parables  follow.  Completes  second  recurrence  of  four 
subjects. 

§  56.  Cross  the  Lake.  Conditions  of  Service.  Tempest 
Stilled.  On  account  of  crowds,  perhaps  of  Pharisaic  excite- 
ment. Order,  Mt.  goes  back  to  viii,  because  section  of 
miracles  includes  some  which  occurred  after  the  day  of 
Parables.  §§  56-60.  New  miracles.  Matt,  puts  here  the 
offer  of  Scribes   to   follow,  which   Lk.    ix.  57,  on   starting  to 


*  Stanley's  Lect.  .  p.  418- 


64 

Jerusalem.  Perhaps  twice,  because  connected  by  each  Evan- 
gelist with  context.  Here  decision  in  face  of  excited  hostility. 
"  Son  of  man  hath  not  where  to  lay  his  head,"  not  from 
poverty,  but  voluntary.  Luke's  passage  adds  request  of  dis- 
ciples to  bury  their  father.  Christ  shews  by  extreme  case  that 
duty  to  him  is  paramount  to  the  most  sacred  natural  ties. 

Christ  asleep  in  the  boat.  Stills  the  tempest.  New  class 
of  miracles  excites  wonder.  Teaching  import,  providential 
care  of  church  ;  stilling  doubt  in  mind.  Rebukes  want  of 
faith,  and  performs  the  miracle. 

§  57.  The  Two  Demoniacs  of  Gadara.  Difference  of 
readings.  Gadara,  capital  of  Perea,  six  m.  S.  E.  Lake.  Gerasa 
larger  city  20  m.  E.  Jordan.  Gergasa,  village  near  shore. 
Name  of  city  might  apply  to  extended  region  near  it.  Most 
important  cure  of  possession,  because  proves  not  simply  sub- 
jective ;  demons  destroy  swine  when  cast  out  of  the  man. 
Violent  case.  If  disease,  it  was  caused  by  the  demon,  and 
cured  by  his  departure.  Plurality  of  demons.  East  side  of 
Sea,  mixed  and  ruder  people.  Christ  says  tell  their  neigh- 
bours, on  West  side,  orders  not  to  tell.  The  men  preached 
in  Decapolis,  whither  Christ  soon  to  come.  Explains  keep- 
ing swine ;  and  unusual  effect  on  people  ;  besought  him  to 
depart,  through  fear,  and  destruction  of  property.  Matt,  two 
demoniacs.  Mk.  L.  one,  but  not  say  only  one.  Mk.  L.  first 
use  sing,  of  the  demon,  afterwards  plural.  If  they  contradict 
Mt.,  they  on  the  same  principle  contradict  themselves.  See 
Robinson's  illustration. 

After  miracle  cross  back  to  West  side,  where  same 
multitude  expecting  him.  Contrast  of  feeling  on  the  two 
sides  of  the  Lake. 

§  58.  Levi's  Feast.  Many  follow  Mk.  and  Lk.  in  placing 
this  with  call  of  Matthew.  Mt.  connects  the  miracle  with  the 
feast,  and  all  shew  these  miracles  on  return  from  East  Side  of 
Lake.  In  this  position  the  ^'o^^,  reception  is  in  view  of 
Christ's  soon  leaving  Capernaum,  and  to  publicans  and  sin- 
ners, according  to  humility  of  Matthew. 

Additional  charges  from  Pharisees  and  disciples  of  John. 
Latter  indicates  not  all  John's  disciples  followed  Christ. 
Sympathized  with  Pharisees  on  asceticism.  Charge  of  eating 
■with  publicans  and  sinners,    persons  ceremonially    unclean. 


65 

The  laws  of  food  the  most  constant,  the  neglect  of  them 
evidence  of  hostility  to  law.  Christ's  answer,  came  not  to 
call  the  righteous,  but  sinners  to  repentance.  Next  charge, 
neglect  of  fasting.  Answers  by  parables  of  new  cloth  in  old 
garment,  and  new  wine  in  old  bottles.  "'  He  saith  the  old  is 
better."  Not  that  it  is  better,  but  reason  why  adherents  of 
the  old  system  did  not  recognize  his  claims.  Motives  for 
Dr.  Weiss's  strange  interpretation. 

§  59.  The  Daughter  of  Jairus,  and  the  Woman  with  the 
issue  of  blood.  Jairus  was  dp^ca'jvdyMYo::*  His  daughter  in 
article  of  death.  His  faith  less  than  of  Centurion,  believes  that 
Christ  must  be  present  personally.  On  the  way,  the  woman 
touches  him.  He  felt  that  the  power  had  gone  forth.  Not 
imply  unconscious  agency  in  the  cure.  Christ  brings  her 
forward  notwithstanding  her  shrinking.  For  the  peculiar 
bearing  of  this  case,  see  J.  A.  Alexander  on  Mark.  Message 
that  the  child  was  dead.  Puts  out  crowd,  taking  only 
three  witnesses,  probably  because  of  relations  with  the 
Pharisees,  and  dangerous  results  which  followed  impressive 
miracles  at  this  stage.  Actual  words  preserved;  and  gave  her 
to  eat,  complete  and  immediate  restoration. 

§  60.  The  Ttvo  Blind  Men  and  the  Dumb  Spirit.  First  case 
of  simple  blindness.  First  ascription  of  Messianic  title  to 
Christ  by  one  seeking  healing,  Christ  draws  out  their  faith. 
Command  to  tell  no  one,  because  of  growing  excitement. 
Followed  by  cure  of  the  dumb  demoniac.  The  effect  still 
greater  excitement.  And  same  combination  as  on  day  of 
Parables ;  the  popular  confession  of  Messiahship,  causes 
Pharisees  to  renew  charge  of  casting  out  demons  by 
Beelzebub. 

§  61.  Second  Rejection  at  Nazareth.  §§  58-60,  one  day. 
Natural  recurrence.  Continued  unbelief  of  those  nearest. 
Is  not  this  the  carpenter?  Could  work  no  miracles  because 
of  unbelief. 

§  62.  Third  Circuit  in  Galilee.  Sending  out  the  Twelve. 
On  leaving  Nazareth.     Comp.  Mt.  ix.  35. 

Sending  out  of  the  Twelve  in  the  same  connection  by  all 
Evangelists,  and  fixed  by  following  feast.  The  increased 
opposition  of  parties;    the  training  in  independent  action; 


*  Schiirer,  II,  11,  56. 


66 

the  separation  from  the  doubting  masses;  and  the  famih'ariz- 
ing  the  people  with  them,  were  important  ends.  The  train- 
ing of  the  Twelve  was  principal  means  of  transmitting  his 
own  personal  influence  to  the  church.  The  commission  tem- 
porary and  restricted ;  the  power  of  miracles  not  constant ; 
only  of  healing.  Depend  for  support  on  hospitality.  Remark- 
able transition  at  Mt.  x.  i6.  Introduces  what  belongs  to 
times  after  Pentecost,  and  the  element  of  trial.  Some  ascribe 
to  Mt.'s  combination.  Or  Christ  may  have  widened  his 
view  from  the  immediate  future,  to  the  more  remote.  ^The- 
promise  ef-preteetion  a»^^^ei=s»ftal-  presence.) 

§  63.  Death  of  John  the  Baptist  Herod  hwuires  about 
Jesus.  AlFplace  death  of  John  in  the  same  order.  The 
Twelve  hear  of  it  during  their  absence,  and  bring  in  the 
report.  Date,  John  vi.  4,  Feeding  5000,  and  Third  Passover. 
Place  Machaerus,  on  border'i^eraea  and  Arabia.  Duration  of 
imprisonment,  same  with  Galilean  ministry  to  this  point. 
M.M.  introduce  cause  of  imprisonment  here.  Herod  interested 
in  him,  desires  to  see  Christ.  The  only  appropriate  end  of 
his  career,  as  a  preacher  of  repentance,  reformer,  martyr. 
What  fitted  him  for  this  unfitted  for  service  in  the  new  order. 
Keeping  aloof  from  Christ  necessary  to  effect  of  testimony 
to  him. 

Disciples  of  John  allowed  to  bury  him  and  come  and  tell 
Jesus.     Shews  their  sense  of  relation  between  the  two. 

§  64.  Return  of  the  Iwelve.  Feeding  of  the  Five  Thou- 
sand. John  gives  same  view  with  Syns.  of  relation  of  parties, 
see  ch.  vi.  Christ  withdraws  to  East  side,  hearing  of  the 
death  of  John,  Mk.  vi.  30,  and  to  give  rest  to  his  disciples, 
Mt.  xiv.  1-12. 

Bethsaida,  seems  to  have  been  one  on  each  side  of  Lake; 
possibly  one  town  built  on  both  sides  of  the  river  as  it  enters 
the  Lake.  Time  of  feast  set  the  population  in  motion,  but 
they  followed  to  the  desert.  The  miracle,  the  ordered  crowd, 
the  fragments  larger  than  the  original  supply.  Mythists 
find  origin  in  figurative  discourse  of  Christ,  or  O.  T.  Natural- 
istic explanation,  influence  of  Christ  led  all  to  produce  their 
stores.  See  Weiss  ii.  385.  "The  historian  is  bound  to  shew 
how  he  who  cannot  admit  the  miraele,  may  accept  the  his- 
toricity." Claims  it  does  not  impair  the  sign.  But  the 
impression  on  the  disciples  and  people  is  unaccountable.    And 


7^ 


.  ,        ,  ;  .      ^  .  ,  .J  ,       . ^      W^    _^  A.  ^ 

J"     ~  .  - 

C^  <L  «^j^y--0:^     tCaI— ^         k-^      »-^.jv.^-fi-0-     ^^tx-AA-^      ^^XCa^a. — a^ 


VsSSr 


67 

in  the  other  case  of  feeding  4,000,  the  people  had  been  three 
days  on  the  way  and  Christ  says  they  faint.  Parable  turned 
to  history.  Creative  miracle.  Meyer  accepts.  See  Lange's 
efforts  to  explain. 

Effect,  because  of  scale  and  character.  Proposed  d-pizd^etv 
and  make  him  King.  This  Miracle  to  them  a  sign  of  their 
idea  of  Messiah.  Christ  withdrew  to  mountain,  and  spent 
night  in  prayer. 

§  65.  Walking  on  the  Sea.  Compelled  disciples  to 
embark.  Half  way  over  after  3  A.  M.,  he  appears.  Peter 
chidden  not  for  over-confidence  in  attempting,  but  for  failure 
of  faith  in  failing.  Enters  boat,  and  immediately  on  other 
side.  "  They  say  of  a  truth,  thou  art  the  Son  of  God."  The 
naturalists  explained  ijii  as  over,  on  the  bluffs  near  the  sea. 
Weiss,  Christ  comes  round  by  road,  the  disciples  approaching 
then  see  him,  and  imagine  the  miracle.  Others  say  the  idea 
grew  in  their  minds.  Peter  walking,  an  allegory  of  his  fall. 
Mythical  interpretation.  Import  of  the  miracle  of  the  salva- 
tion of  the  church. 

§  66.  The  Discourse  in  the  Synagogue  at  Capernaum. 
The  Bread  of  Life.  John  vi.  Same  state  of  parties  in  John 
and  Synoptists,  Multitudes  follow  to  western  side.  In 
synagogue  teaches  life  by  union  with  him  in  his  death,  by 
faith,  27-5 1.  Necessity  of  faith  ;  the  promise  of  life,  perfected 
in  the  resurrection,  by  the  aid  of  the  Holy  Spirit,  51,  58. 
This  flesh  and  blood  must  be  partaken  as  the  means  of  life,' 
59-71-  The  ascension  of  the  Son  of  Man,  v.  63.  The 
words  which  I  speak  unto  you  are  spirit  and  life.  For  discus- 
sion of  relation  of  the  discourse  to  the  Sacrament  of  the 
supper ;  or  whether  the  flesh  and  blood  refer  to  the  incarna- 
tion or  the  sacrifice,  see  the  Commentaries. 

Acceptance  of  the  atonement,  and  union  by  faith.  The 
historical  point  is  the  spiritual  truth,  used  as  a  discriminating 
test.  The  people  are  excited  to  dangerous  degree,  but  on  a 
false  expectation.  He  emphasizes  the  spiritual  work,  to  deter 
those  who  have  not  faith,  to  elevate  those  who  have  it.  The 
effect  was  that  many  fell  away,  and  hereafter  his  recorded 
teaching  is  to  his  disciples  chiefly.  The  Jews  murmured. 
His  disciples  advanced  to  expression  of  implicit  faith.  Peter's 
confession,  v.  69.  6  /^o^^rroc  of  C.  T.,  6  d-yco;:.  Notice  confirma- 
tion of  Synoptists  in  J,  vii.  i. 

*  Weiss,  ii.  294,  ff. 


68 

Northern  Galilee. 

From  third  Passover,  or  death  of  John  the  Baptist,  to 
the  Feast  of  Tabernacles,  six  months  later.  Mt.  xiv.  13, 
xviii.  35.  Mk.  vi.  30,  ix.  50.  Lk.  ix.  10-56;  between  John 
vi-vii. 

Since  the  day  of  Parables  and  discourse  in  the  Synagogue, 
danger  from  the  Pharisees,  and  want  of  true  faith  in  the 
multitudes,  lead  him  away  from  Capernaum.  Extends 
journeys  north  through  Phoenicia  and  Decapolis,  to  Csesarea. 
More  gentile  population.  Teaching  chiefly  to  disciples  as 
recorded,  and  to  prepare  for  end  by  prediction  of  his  death. 
As  Eastern  Galilee  represented  by  the  Sermon  on  the  Mount, 
Northern,  by  the  Transfiguration. 

§  6j.  Pharisees  from  Jerusalem.  Eating  with  nnwashed 
hands.  Traditiojt.  Luke  omits  till  §  73,  which  indicates  the 
emphatic  idea  of  the  period.  As  before  charge  with  breach 
of  law,  now  of  tradition.  Charges  them  with  breaking  law 
by  tradition.  Warns  disciples  against  them,  and  and  gives 
new  offence. 

§  68.  Tyre  and  Sidon.  Daughter  of  the  Syro-Plioenician 
Woman.  Mk.  v.  24,  for  rest.  Did  he  enter  the  cities?  Mk. 
V.  24  £fc,  31  ^'f,  suits  meaning  of  miracle  upon  a  gentile,  and 
reading  v.  31  ota.  Ziijoivoq,  ;  no  objection  that  he  had  forbidden 
his  disciples  to  go  to  gentiles. 

Design  to  prefigure  the  salvation  of  gentiles;  multiplica- 
tion of  names  significant  of  gentilism  ;  Christ's  words,  draw- 
ing out  her  faith,  and  commending  its  greatness.  Her  faith 
was  humble,  importunate,  and  recognizes  Jewish  privilege. 

§  69.  Deaf  and  Dumb  Man.  Four  TJwusand  Fed. 
Joiiryiey  in  Decapolis.  About  100  by  60  m.  Some  unknown 
municipal  bond,  and  differently  enumerated.  Two  roads  pos- 
sible, by  Esdraelon  and  Scythopolis ;  or  Northern  road  over 
mountains  and  down  East  of  lake. 

Deaf  man  with  impediment.  First  case  not  accompanied 
with  possession  ;  not  absolute;  taking  out  of  crowd  and  using 
clay  and  spittle,  and  appealing  to  God.  Best  reason,  in  a 
more  gentile  region;  Mt.  v.  31,  they  glorified  the  God  of 
Israel.  The  question  here  not  the  messianic,  but  of  the  true 
God.  Comp.  Paul  at  Athens.  Mt.  shows  that  besides  the 
record  of  additional  influence,  the  same  popular  instruction 
and  miracles  continued. 


69 

Feeding  the  Four  Thousand.  Many,  as  Weiss,  say  must 
be  same  with  feeding  the  5000.  But  same  gospels.  Matthew 
and  Peter  eye-witnesses  of  both.  And  Mark  not  likely  to 
desert  Peter's  authority.  The  reason  for  repetition,  to  shew 
same  grace  for  gentiles  and  Jews ;  and  the  occasion  not  un- 
likely to  recur  in  the  crowds  that  constantly  flocked  to  Christ 
in  the  desert.  Nor  is  repeated  surprise  of  disciples  strange. 
Fewer  people,  more  loaves,  less  remainder. 

§  70.  Magdala.  Scribes  and  Pharisees  ask  a  sign. 
Southern  edge  of  Gennesareth,  Mk.  Dalmanontha.  Same 
region  named  from  different  towns.  As  soon  as  comes  to 
west  of  lake,  finds  enemies  watching.  First  time  combination 
Pharisees  and  Sadducees.  Demand  sign.  Christ  says  they 
do  not  use  natural  judgment  in  religious  questions. 

§  71.  Cautions  disciples  against  leaven  of  Pharisees  and 
Sadducees.  Immediately  retires  to  east  side.  Disciples  had 
but  a  single  loaf  Suggests  lesson  to  avoid  leaven  of  Pharisees, 
Mk.,  of  Herod,  who  was  a  Sadducee.  Chides  want  of  faith 
by  referring  to  both  miracles  of  feeding.  Then  his  disciples 
understood 

§  72.  Blind  Man  at  Bethsaida  jfulias.  On  east  side. 
Private,  to  avoid  the  excitement  of  the  times;  gradual  cure; 
some  say  for  vanity,  or  develop  faith,  or  significant  of  gradual 
spiritual  illumination. 

§  73.  Caesarea  Philippi.  Peter  s  Confession.  Series 
of  events  connected  with  the  Transfiguration.  Base  of 
Hermon,  northernmost  point  except  Sidon.  All  admit  a 
significant  advance  in  the  doctrine  of  the  Kingdom.  First 
step,  draws  out  confession.  First  time  permits  ii>tazbc  to  be 
applied  to  him.  Peter's  boldness  in  view  of  long  repression. 
None  the  less  not  to  be  publicly  declared.  Next  predicts  the 
Church.  First  time  ix/Jr^aia;  the  church  of  which  Apostles 
the  head,  takes  place  of  the  Kingdom.  Clearest  expression 
of  spiritual  nature  of  the  Kingdom.  Exegesis  of  Peter  as  the 
rock.  Third  advance,  clear  prediction  of  atoning  death. 
Strauss,  Shenkel,  say  this  is  the  first  assumption  of  Messiaship. 
But  destroys  John,  and  perverts  Synoptists.  Hase,  Keim, 
Weizsiicker,  the  change  is  in  announcement  of  his  coming 
death.    True  view,  advance  from  claim  implied,  to  expression. 

§  74.  Foretells  his  death,  resurrection  and  the  trials  of  his 
followers.      Prepared    by   confession.      New    element   in   all 


70 

accounts,  Mt.  v.  21,  Mk.  z^.  31,  Lk.  v.  22.  Further  element  in 
idea  of  spirituality  of  his  Kingdom  ;  preparation  of  disciples; 
evidence  of  foreknowledge.  Particularity  of  predictions  im- 
portant in  this  view.  Place,  agents,  national,  resurrection  to 
follow.  First  step  in  development  of  prophetic  idea  of  Mes- 
siah. O.  T.  not  distinguish  ist  and  2nd  Advent,  except  by 
predictions  of  suffering.  Having  come,  he  predicts  his  death, 
resurrection  and  the  church ;  shewing  that  the  prophecies  of 
glory  are  to  be  fulfilled  at  a  second  coming. 

Objected  that  John's  predictions  are  enigmatical,  to  mul- 
titudes, at  beginning;  Synoptists,  new,  at  end,  and  detailed. 
Answer  as  usual  from  plan.  Christ  drew  his  expectation  from 
prophecy,  and  signs  of  the  times.  Prediction  disproved  by 
surprise  of  disciples  at  event.  But  prophecy  never  under- 
stood till  the  event;  and  O.  T.  impressions  in  the  way. 

Transition  to  people  at  Mt.  v.  24.  His  followers  must 
be  cautioned  of  future  danger,  and  the  whole  gain  or  loss 
faithfully  put  before  them. 

§  75.  The  Transfiguration.  A  week  later,  and  in  close 
relation  with  the  great  events  at  Caesarea.  Place,  tradition 
says  Tabor.  Robinson's  objections.  Perhaps  Hermon,  which 
bounds  horizon  of  Nazareth,  confirmed  in  §  j"].  Takes  three 
disciples,  is  transfigured,  converses  with  Moses  and  Elias. 
This  is  accounted  for  as  myth,  ecstasy,  by  Weiss  as  vision, 
but  of  divine  origin.  It  was  for  Christ  a  preparation  for  death. 
He  prayed,  and  the  subject  of  conversation  was  his  death. 
To  disciples  it  was  confirmation  of  their  recent  confession, 
and  shewed  the  glory  that  "should  follow  death.  It  shewed 
the  spiritual  nature  of  the  body,  typified  the  resurrection. 
Mystery  about  the  bodies  of  Moses  and  Elijah.  Combined 
the  new  dispensation  with  the  old,  in  the  historical  suggestion 
of  these  prophets.  Climax  to  Galilean  Ministry.  Effect  on 
eye-witness,  II  P.  i.  6. 

Coming  down  discussed  what  the  resurrection  from  the 
dead  might  mean.  Natural  they  could  riot  forecast.  Jesus 
says  John  the  Baptist  was  Elijah. 

§  76.  The  Demoniac  Child  whom  the  disciples  could  not 
heal.  Contrast  top  and  base  of  the  Mt.  Rafael's  picture. 
Possession  connected  with  deaf  and  dumbness,  and  convulsion. 
Failure  of  disciples  who  had  before  wrought  cures.     Showing 


71 

previous  power  not  plenary.  Shows  his  superiority  to  disciples. 
Goeth  out  by  prayer  and  fasting.  Not  causa  qua  but  sine 
qua  non. 

§  "J J.  Galilee.  New  Prediction  of  his  Death.  First 
mention  of  being  again  in  Galilee.  Private,  because  of 
condition  of  parties  throughout  this  period.  Additional  pre- 
diction of  death,  that  should  be  by  treason.  Grief  of  disciples, 
Mark  says  durst  not  ask.  Shows  awe  mingled  with  familiarity 
from  Peter's  report. 

§78.  Tribute  money  provided.  Wieseler  thinks  civil  tax, 
because  in  fall.  But  not  suit  Christ's  reply.  Temple  didrachm, 
due  in  Adar.  Many  object  to  this  miracle  more  than  others. 
Say  Christ  told  Peter  to  catch  fish  to  sell ;  or  one  fish,  from 
which  the  story  arises.  Or  from  words  not  followed  by  action. 
Not  said  Peter  went.     But  motive  adequate. 

§  79.  Conte?ition  of  Disciples  for  pre-eminence.  Exhor- 
tation to  humility  and  love.  Response  to  instruction  about  the 
Kingdom.  Shews  power  of  the  false  idea.  Perhaps  honour 
done  to  the  three  disciples.  Teaches  humility,  love  and  for- 
giveness.    Closes  ministry  in  Galilee. 

Last  Journeys  to  Jerusalem. 

The  last  six  months.  Mt.  xix.  xx.,  Mk.  x.,  Lk.  ix.  51- 
xix.  28,  John  vii.-xi.  Previous  six  months,  Lk.  has  46  vv.; 
for  this  10  chs.  Feature  of  Luke,  Parables.  Not  only  sup- 
plements others,  but  historical  period  governs  the  instructions, 
and  these  accord  with  Lk's.  general  plan. 

Difficulty  of  harmony.  Syns.  all  relate  a  journey  to 
Jerusalem,  as  if  the  last.  John  three  ;  to  Tabernacles,  vii.-x. 
21,  Dedication,  x.  22  ;  from  Bethany  beyond  Jordan  to  rais- 
ing of  Lazarus,  xi. ;  from  Ephraim  to  the  last  Passover.  Some 
think  Lk.  pauses  before  the  history  of  end,  to  introduce  events 
of  which  he  did  not  know  the  true  position.  But  exegesis 
recognizes  unity  of  the  passage,  and  relevance  to  this  period. 

M.M.L.  taken  together.     M.M.  omit  till  Lk.  xviii.  15. 

Greswell.  M.M.L.  ix.  51  parallel  with  J.  xi.  55.  Syns. 
follow  John.  But  Lk.  x,  in  Bethany,  xvii,  in  midst  of  Samaria 
and  Galilee;  not  time  enough. 

Wieseler.  Three  points  in  Lk.,  where  journey  to  Jeru- 
salem is  mentioned,  match  the  journeys  in  John.     Lk.  ix,  51— 


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73 

xiii.  22  belong  with  John  vii.-x.  22.  Lk.  xiii.  22.  xvii.  io„ 
John  xi. ;  Lk.  xvii,  lo-xix,  John  xi.  S5-xii.  11.  Agrees  with 
J.  vii.  going  secretly,  Syns.  through  Samaria,  and  Lk.  x.  30 
the  good  Samaritan,  and  Bethany,  Lk.  x.  John's  second 
journey,  agrees  Lk.  xiii.  22,  towards  not  to  Jerusalem  ;  and 
in  Peraea,  threatened  with  Herod.  Parable  of  Lazarus,  just 
before  miracle  J.  xi.  John's  third  journey,  from  Ephraim, 
agrees  Lk.  xvii.  i.  Passed  through  midst  of  Samaria  and 
Galilee,  i.  e.,  from  Ephraim  through  Samaria  to  border  of 
Galilee,  and  eastward  across  Jordan,  to  come  to  Jerusalem 
through  Peraea  as  publicly  as  possible. 

Tischendorf,  only  adds  point  at  Lk.  x.  i,  where  Dedication^ 
John  X.  22  comes. 

Andrews.  Adopts,  except  as  to  first  journey,  making 
Lk.  ix.  51,  agree  with  John  x.  22,  because  John  vii.  goes 
quickly  to  feast.  But  assumes  a  return  to  Galilee  after  the 
transfiguration  and  after  John  x.  21.  Separates  John  vii-x 
from  period  of  journeys. 

Robinson.  The  principal  blot  on  his  harmony,  dislocates 
the  passage  in  Lk.  Lk.  xiii.  22-xix.  28,  last  journey  from 
Ephraim,  and  Lk.  x.  17,  xi.  13  between  Tabernacles  and 
Dedication,  but  xi.  13-xiii.  10  in  Eastern  Galilee,  because  of 
analogy  with  Mt.  xii.  The  great  objection  is  the  destruction 
of  unity  in  Luke,  and  want  of  evidence.  Robinson  only  con- 
jectures. 

The  general  agreement  between  John  and  Luke  is  very 
striking.  In  both  it  is  a  period  of  journeys,  toward  Jerusalem  ; 
in  the  region  of  Peraea;  in  both  it  is  the  Period  of  controversy. 
Exegetical  division  of  John  at  Ch.  vii,  broken  discourse, 
debate  with  Pharisees,  Christ  the  light.  In  Lk.  popular  dis- 
course, in  presence  of  Pharisees ;  they  objecting.  Christ 
denouncing.  In  both  the  eye  is  fixed  on  the  approaching 
close.  More  decided  and  repeated  enforcement  of  his  claim, 
evidence  of  purpose  to  put  him  to  death  pronounced,  and 
lessons  of  grace  and  duty  to  disciples. 

§  81.  Departure  from  Galilee.  "  Set  his  face,"  denotes 
determination  in  face  of  opposition,  and  indicates  a  final  leav- 
ing of  Galilee. 

Luke  represents  his  going-  through  Samaria  and  sending 
messengers  before  him  ;  John  vii.  10  as  going  secretly.  The 
visits  to  Jerusalem  in  John  are  incidents  in  the  final  journey 


74 

from  Galilee  as  in  Luke.  John  says  his  brethren  urge  him 
to  go,  he  refuses,  afterwards  goes,  for  neither  did  his  brethren 
believe  on  him.  Bearing  on  question  of  the  brethren  apostles. 
Their  unbelief  was  the  false  conception  of  Messiahship,  which 
they  urge  him  to  assume  publicly.  His  refusal  refers  to  their 
mistake.  The  requests  and  excuses  of  those  who  propose  to 
follow  him,  appropriate  here,  as  to  §  56. 

§  83.  The  Feast  of  Tabernacles.  John  vii.  October. 
Commemorating  Exodus.    Feast  of  booths,  most  joyous  of  all. 

John  vii  marks  continuation  of  the  conflict,  ch.  vi, 
uninterrupted  discourse,  vi.  14,  15,  37,  40  refers  to  other 
teaching  in  temple,  viii.  Debate.  Before  dominant  theme  the 
Life;  now  the  Light,  life  communicated,  and  applied  in  judg- 
ment. Distinguish  the  Jews,  v.  15,  the  feast  pilgrims  31,  40; 
and  the  people  of  Jerusalem;  v.  25. 

Diversity  of  opinion  about  him,  the  prophet,  the  Christ. 
People  in  suspense.  The  pilgrims  deny  existence  of  a 
purpose  to  put  to  death,  v.  20,  the  Jerusalem  people  know  of 
it,  and  wonder  that  he  is  allowed  to  teach,  and  afraid  to  decide 
because  rulers  have  not  yet  decided,  25,  27.  Endeavour  to 
arrest  frustrated  by  impression  on  officers.  Nicodemus. 
Disproves  idea  that  sentence  now  passed  and  published. 
Christ  goes  back  to  last  visit  to  Jerusalem.  He  is  from  the 
Father,  sent  by  him,  his  doctrine  from  the  Father.  The  Jews 
recognize  the  claim,  and  attempt  arrest  for  blasphemy.  The 
last  day,  the  great  day  of  the  feast;  allusion  to  water  ceremo- 
nies. Doctrine  same  as  ch.  v,  but  with  reserve  for  prudence. 
Will  not  avoid  conflict,  but  does  not  seek  it. 

§  84.  The  Woman  taken  in  adultery.  Although  not  in 
text,  probably  historical,  but  its  position  uncertain.  Placed 
here  because  another  discomfiture  of  the  Pharisees. 

§  85.  Farther  Discourses  with  Pharisees.  J.  viii,  13-59- 
Some,  omitting  previoussection,  make  from  viii.  12-x.  21  on 
same  Sabbath,  see  ix.  14  with  preceeding,  vii.  37.  But  probably 
after,  because  all  to  enemies,  and  no  trace  of  the  multitudes 
of  ch.  vii.  Divided  into  three  scenes,  viii.  12-20.  In  the  treas- 
ury, V.  20,  the  Light  of  the  world.  One  with  the  Father,  and 
the  Father's  testimony.  No  man  laid  hands  on  him  for  his 
hour  not  yet  come. 

viii.  21-59.  The  responsibility  for  faith,  the  clearer 
evidence  of  the  future,  the  present  evidence  of  his  works. 


75 

t;.30,  in  consequence,  many  believe.  Then  follows,  the  test 
of  faith.  Some  think  to  same  persons,  some  to  Pharisees. 
Sinful  nature  revealed  by  unbelief,  and  assertion  of  pre- 
existence,  v.  58.  Ends  with  open  assault,  and  attempt  to 
stone  him. 

ix-x.  21.  Opens  eyes  of  the  blind  man.  ix.  5,  viii.  I2. 
The  light  of  the  world,  ix.  4,  the  works  of  the  Father, 
appealed  to  ch.  viii.  ix.  37.  He  is  the  Son  of  God.  ch.  viii, 
Pharisees  disbelieve  the  word.  Here  they  try  to  suppress  evi- 
dence of  fact  of  miracle.  Excommunicate  the  man  for  his  faith. 
This  introduces  ch.  x,  the  parables  of  the  door  of  the  sheep, 
and  the  good  shepherd.  Christ  the  only  mediator  of  salvation, 
his  sacrifice,  the  universal  fold.  Closes  with  new  statement 
of  division  among  the  Jerusalem  Jews  concerning  his  person. 

§  80.  Sending  out  the  Seventy.  Robinson  thinks  this 
occurred  in  Galilee  beiore  startmg  on  the  great  journey ; 
Wieseler  and  most,  on  the  way  to  Jerusalem,  and  the  return 
to,  after  Tabernacles  ;  Tischendorf,  between  Tabernacles  and 
Dedication. 

On  this  depends  question  whither  they  were  sent,  Galilee, 
Samaria,  Persea.  Probably  Peraea,  because  whither  he  should 
come.  Design  closely  allied  with  idea  of  this  whole  period; 
last  announcement  in  Jerusalem  and  the  country  ;  "Not  only 
preach  the  Kingdom,  but  to  herald  the  King."  Illustrates 
large  number  of  disciples.  Some  say  70  represents  gentiles, 
as  the  12  Israel.  Some,  foundation  of  order  of  ministry. 
Instruction  like  the  12,  because  temporary  work  same. 
Arbitrary  to  charge  Luke  with  misapprehension  of  instruc- 
tions to  the  12  in  the  "Apostolic  Source."    Weiss,  iii.  164. 

§  89.  Return  of  the  Seventy.  By  Luke  connected  with 
their  mission.  This  undeterriilned.  No  evidence  that  all 
came  together.     Perhaps  dropped  in  by  twos. 

§  86.  The  Good  Samaritan.  Connection  in  Luke.  Begin- 
ning of  tempting  questions,  analogous  to  disputes  in  Jeru- 
salem. The  Samaritan  suggested  by  the  journey  through 
Samaria. 

Second  group  of  parables,  peculiar  to  this  section  in  Luke, 
contrasted  with  first,  in  setting  forth  the  way  of  salvation, 
grace  and  duty ;  in  opposing  to  the  Pharisaic  spirit,  the  spirit 
of  love  and  humility;  and  to  Pharisees  in  person,  publicans 
and  sinners.     Human  relations,  not  natural  objects. 


76 

I.  The  Love  of  God  in  Christ  the  source  of  salvation. 

1.  To  the  poor  and  lowly.    The  great  supper,  xiv.  15. 

2.  Preventing  grace  and  Father  love,  xv.     The  lost  sheep,  the 

lost  piece  of  money,  the  prodigal  son. 

II.  Corresponding  obligations. 

1.  Importunity  in  prayer.    The  importunate  widow,  xviii.  i. 

2.  Repentance    and  Humility.     The  Pharisee  and  Publican^ 

xviii.  9. 

3.  Watchful  preparation.     The  Servant  watching,  xii.  37. 

4.  Counting  the  cost.    The  towerand  king  making  war,  xii.  28. 

5.  Universal  love.     The  Good  Samaritan,  x.  30. 

6.  Using  the  world  for  eternity.    The  unjust  steward,  xvi.  i. 

III.  Judgment. 

1.  Abuse  of  opportunity.     The  rich  fool.  xi.  16. 

2.  Abuse  of  long  suffering.     The  barren  figtree,  xiii.  7. 

3.  Abuse  of  wealth.     Dives  and  Lazarus,  xvi.  19. 

4.  Danger  of  partial  reformation.    The  seven  spirits  returning^ 

xi.  24. 

IV.  Rewards  and  punishment,  proportioned  to  fidelity. 
The  Pounds,  xix.  11. 

The  mustard  seed  and  leaven,  repeated  here  from  the 
previous  group. 

§  87.  MartJia  and  Mary.  Connection,  illustrating  of 
same  love  as  last  §.  Luke  not  mention  Lazarus.  From  posi- 
tion, some  think  not  his  sisters,  or  not  Bethany.  On  theory 
of  harmony  above,  comes  in  proper  place. 

§88.  Teaches  to  pray.  The  friend  at  inidnigl it.  Reduced 
version  of  Lord's  prayer.  Enforced  by  parables.  Analogy 
with  Sermon  on  Mt. 

§§  48,  49,  51.  Discojirse  against  Pharisees.  Lk.  xi.  For 
question  of  parallelism  with  Mt.  xi.  i,  see  on  §  48.  Our 
theory  of  this  part  of  Luke  requires  repetition.  Appropriate 
to  relation  with  Pharisees  in  this  period,  as  in  John  and  Syns. 
vv.  37-54.  Dines  with  Pharisees,  not  in  Mt.  The  hostility 
described  more  advanced  than  in  parallel  in  Mt.  vv.  53,  54. 

§  52.  Continues  Discourse.  Many  regard  as  chresto- 
mathic.  No  sound  reason  against  taking  historically,  because 
of  unity.     Against  hypocrisy  and  covetousness. 

§  53.  Slaughter  of  Galileans  and  Barren  Fig  Tree. 
Connection  with  discerning  signs  of  times.  Teaches  special 
providence,  and  against  judgment  of  others.  Enforces  repent- 
ance by  the  barren  fig  tree. 


n 

§  94.  Woman  with  spirit  of  infirmity,  and  Mustard  Seed 
nnd  Leaven.  Connection,  Pharisees'  objection  to  Sabbath 
healing.     The  adherence  of  multitudes  suggests  the  parables. 

§  91.  Dedication,  and  retirement  to  Bethany.  John  x. 
22-42.  Feast  instituted  B.  C.  164  by  Judas  Maccabeus  to 
celebrate  purification  of  Temple  from  profanation  by  Anti- 
ochus  Epiphanes.  Only  winter  feast,  therefore  in  Solomon's 
porch,  collonade  on  east  side,  part  of  original  temple  of 
Solomon.  Acts  iii.  1 1.  Jews  at  once  attack.  How  long 
dost  thou  make  us  to  doubt,  if  thou  be  the  Christ,  tell  us 
plainly.  Some  say  to  force  him  to  political  assumption, 
some  to  denial  which  would  break  his  influence.  Element  of 
fairness  in  the  question,  for  to  assert  every  thing  but  the  name 
of  Messiah  was  anomalous  and  puzzling.  John  implies  that 
he  had  not  used  the  title.  He  refers  them  to  past  testimony, 
V.  25,  his  works,  25,  26,  he  gives  life  to  the  sheep,  and  one 
with  the  Father,  28,  29.  They  again  charge  blasphemy  and 
attempt  to  stone.  He  argues  from  O.  T.,  and  from  his 
miracles. 

Retires  to  Bethany  in  Per^ea,  where  John  had  baptized. 
Thus  recalls  testimony  to  him  through  John,  and  many 
accept  it  and  believe,    v.  39  implies  stay  of  some  time. 

§  95.  Are  there  few  saved ;  warned  against  Herod ; 
lament  over  Jernsalem. 

dq,  ^ UpouoaXrjn,  v.  22.  Some  think  at  end  of  interval, 
and  on  three  days  journey  to  resurrection  of  Lazarus.  More 
natural,  longer  interval. 

Connection  of  question  with  parable  of  Mustard  Seed. 
Threatened  with  Herod ;  in  Peraea  dominions  of  Herod. 
Increased  attention  because  of  his  visitations,  and  teaching, 
and  mission  of  the  Seventy. 

No  difficulty  in  finding  the  lament  over  Jerusalem 
repeated. 

§  96.  Dines  on  Sabbath  with  a  Chief  Pharisee.  Cures 
dropsy.  The  Great  Supper.  Again  the  Sabbath  controversy; 
and  humility  enjoined  against  the  Pharisees.  The  Great 
Supper  illustrates  the  grace  of  the  Gospel,  but  as  polemic 
against  Pharisees,  in  shewing  excuses  for  rejecting  Christ, 
despising  the  poor,  and  predicting  their  exclusion  from  the 
Kingdom. 


78 

§  97-  Counting  the  Cost.  Occasioned  by  multitudes  fol- 
lowing, many  with  false  ideas. 

§  98.  The  Lost  Sheep,  the  lost  piece  of  money,  the  Prodigal 
Son.  Lk.  XV.  Historical  connection  in  contrast  with  Pharisaic 
spirit.  God  seeks  the  lost  more  than  the  ninety  and  nine 
just  persons  who  need  no  repentance. 

§  99.  The  Unjust  Steward.  To  use  this  world  for  best 
interest  of  the  next. 

§  100.  The  Rich  Man  and  Lazarus.  Pharisees  shew 
appreciation  of  previous  lesson  as  directed  to  them,  and  goes 
on  to  shew  result  of  their  worldly  spirit  in  future  punishment. 

§101.  Faith,  Humility.  Forbearance.  Connection  obvious, 
historically  in  polemic  against  Pharisees,  exegitically  as  related 
to  duties  before  enforced. 

§§  92,  93.  The  Resurrection  of  Lazarus.  The  Counsel 
of  Caiaphas.  Resolution  of  the  ^anfiednn.  Message  of  Sisters 
to  Christ  while  in  Bethany  or  travelling  in  Peraea.  Either 
Lazarus  died  the  day  of  sending,  and  Christ  delayed  two  days. 
Agrees  with  distance,  11  or  12  hours.  Or  death  at  v.  7^ 
message  that  he  was  sick,  delayed  two  days,  and  four  days 
occupied  on  the  way. 

Disciples  express  danger  awaiting  in  Jerusalem.  Historical 
relation  of  this  miracle.  Condition  of  doubt  in  Jerusalem,  in- 
decision of  rulers,  see  on  §  83.  Forces  the  situation  by  popular 
effect  of  miracle,  so  that  rulers  forced  to  open  action.  "  That 
the  Son  of  Man  be  glorified."  So  the  prayer  of  Jesus,  appeal 
to  God  in  the  Controversy  between  him  and  the  Jews,  "that 
they  may  believe  that  thou  hast  sent  me."  x.  48.  Result  shown 
in  Council,  "  if  we  let  him  thus  alone  all  will  believe."  xii,  17, 
18,  accounts  for  crowds  at  his  entrance.  Brought  about  the 
crucifixion. 

xi.  48.  "The  Romans  will  take  away  our  place  and 
nation."  As  at  day  of  parables,  the  rulers  see  that  if  the  people 
accept  a  non-political  Messiah,  their  national  hopes  are  lost. 
"It  were  better  that  one  die  for  the  people,  and  that  the  whole 
nation  perish  not."  Element  of  patriotism  in  the  position ; 
accounts  for  all  classes  combining.  From  that  time  forth 
they  took  counsel  to  put  him  to  death  ;  and  issued  command- 
ment that  his  whereabout  should  be  made  known.  53,  57, 
Contradicts  the  position  that  he  had  been  condemned  to  death 
John  V,  or  at  Tabernacles  J.  vii.  See  §  83.  Inconsistent  with 
hesitation  of  people  as  to  attitude  of  the  rulers. 


79 

Prophecy  of  Caiaphas.  This  miracle  the  test  of  the 
gospels,  Spinoza's  remark.  Most  difficulties  inconsiderable. 
I.  Disciples  could  not  have  misunderstood  v.  12,  if  previous 
resurrection  has  occurred.  2.  Nor  Martha,  v.  24.  3.  Jews 
would  not  have  referred  to  inferior  case,  v.  37,  but  that  was 
in  Jerusalem.  4.  The  delay  of  Christ  allowing  Lazarus  to  die 
for  sake  of  miracle.  Some  say  to  develop  faith  of  the  sisters ; 
some  because  of  important  work  in  Peraea ;  Ewald,  Meyer, 
deny  delay,  put  death  v.  7 ;  Weiss  finds  proof  that  Christ  had 
not  power  to  work  at  will.  5.  Prayer  at  the  grave,  for  effect. 
Appeal  to  Father  before  the  nation,  on  basis  of  union.  6.  The 
family  not  appear  in  Synoptists.  Some  answer,  because  of 
danger  to  the  family  from  persecution,  or  plan  of  Synoptists. 
Luke  not  ignorant,  for  mentions  the  family.  7.  The  miracle 
necessary  to  explain  the  crucifixion,  and  Syns.  not  complete 
without  it.  But  unity  of  each.  And  common  element  of 
sudden  increase  of  popularity  of  Christ  which  influenced  the 
rulers.  Theory  of  apparent  death,  involves  Christ  in  collusion. 
Renan,  a  trick  of  the  Sisters,  afterwards  consented  to  by 
Christ.  Confusion  of  case  at  Nain,  which  was  of  apparent 
death.  Myth,  connected  wi}h  the  parable.  Baur,  dogmatic 
creation  of  second  century.  Meyer  says  this  only  transfers 
the  miracle  to  one  of  production  of  the  second  century. 

Jesus  retires  to  Ephraim.  Robinson  says  Ephron, 
II  Chron.  xiii.  19.  Ophra,  Josh,  xviii.  23,^et-Taiyibeh,  £  m.  from 
Bethel,  16  n.  of  Jerusalem. 

§  82.  The  Te7i  Lei)ers.  To  the  last  journey  to  the  feast, 
belongs  Lk.  xvii.  10  ff.  "Through  the  midst  of  Samaria  and 
Galilee,"  v.  11,  commonly  understood,  passing  northward 
from  Ephraim,  to  border  line  between  Samaria  and  Galilee, 
then  eastward  across  the  Jordan  to  Peraea,  and  southward 
to  the  fords  near  Jericho  on  the  road  to  Jerusalem.  The 
purpose  to  make  the  approach  as  public  as  possible,  by  join- 
ing the  feast  pilgrims,  culminating  in  the  royal  entrance  into 
Jerusalem.  The  teaching  recorded  has  peculiar  relevancy  to 
the  close  of  the  ministry.  The  ten  lepers  emphasize  the 
Samaritan  acceptance,  indicating  the  future  scope  of  the 
gospel.  Command  to  go  to  Priest  explained  as  in  other 
cases  of  leprosy. 

§  162.  The  Kingdom  of  God  and  the  Coming  of  Christ. 
Instruction  about  the  second  advent  appropriate    now.     In 


8o 

Lk.  xii,  had  taught  he  would  come  unexpectedly,  in  3d  or 
4th  watch.  Here  question  of  disciples  shews  impress  of  his 
present  teaching  on  their  minds.  He  corrects  the  mistake 
from  which  the  question  arises.  He  comes  not  with  observa- 
tion, but  sudden  as  lightning  at  the  end ;  guards  against 
false  Christ. 

§  103.  The  Importunate  Widow.  The  Pharisee  and  Pub- 
lican. Continues  last  §.  Importunate  prayer  required  because 
of  the  coming  of  the  Kingdom.  And  humility  in  opposition 
to  Pharisaism. 

§  [04.  Concerning  Divorce.  Mt.  Mk.  here  supplement 
Lk.  Connection  ;  instance  of  the  new  Pharisaic  attack,  put- 
ting questions  which  could  not  be  answered  without  loss  of 
popularity.  Great  laxness  prevailed.  On  one  side  would  be 
charged  with  opposition  to  law,  on  the  other  as  unpractical 
reformer.  On  side  of  Christ,  most  fundamental  ethical  con- 
stitution of  his  Kingdom.  More  spiritual  than  the  law, 
foundation  of  the  Christian  family  which  was  the  unit  for  the 
reconstruction  of  society. 

§105.  Blessing  little  children.  Closely  related  to  preced- 
ing. The  church  grows  by  its  children.  The  spirit  of 
children  as  opposed  to  Pharisaism.  The  true  nature  of  the 
Kingdom. 

§  106.  The  Rich  Young  Man.  The  Laborers  ijt  the  Vine- 
yard. Closely  related  social  question,  the  place  of  wealth  in 
the  Kingdom.  The  danger  of  riches,  the  necessity  for  self- 
denial.  Antipharisaic.  To  Peter's  question  as  to  reward, 
replies  Mt.  xix.  27,  30,  and  laborers  in  Vineyard,  a  reward 
exclusively  of  grace. 

§  107.  Third  Prediction  of  his  Death  and  Res7irrection. 
Renewing  this  subject,  and  correcting  their  misapprehensions. 
Adds  details  to  §§  74,  jy.  By  judicial  sentence,  executed 
by  gentiles,  with  mocking  scourging,  spitting;  by  crucifixion, 
followed  by  resurrection  on  the  third  day.  Mark  gives  im- 
portant statement  of  impression  of  awe  produced  on  disciples 
by  his  bearing  on  the  way.  Lk.  says  none  understood  these 
things  at  the  time. 

§  108.  Request  of  James  and  John.  Like  contention 
which  greater  after  transfiguration.  Near  approach  of  the 
Kingdom,  excited  ambition.  Most  striking  illustration  of 
false  theory  of  the  Kingdom,  and  unspiritual  ideas.     Christ 


X 


f- 


T  . 

n 


It 


8i 

predicts  baptism  with  same  baptism,  which  fulfilled  in  martyr- 
dom of  the  brothers;  and  that  the  law  of  his  Kingdom,  which 
leads  to  its  highest  rewards,  is  self-sacrifice,  as  he  gives  him- 
self a  ransom. 

§  109.  Tlie  Tivo  Blind  Men  at  Jericho.  Crossing  Jordan, 
in  two  hours  at  Jericho.  All  speak  now  of  great  crowds. 
Blind  men  ask  who  it  is,  and  address  him  as  Son  of  David, 
i.  e.,  with  confession  of  Messiaship.  Not  now  repressed. 
Disciples  interfere  because  they  knew  that  Jesus  habitually 
repressed  the  Messianic  title.  They  importunate,  Christ  says 
their  faith  saved  them.  The  blind  follow,  and  all  gave  glory 
to  God. 

Prominent  harmonistic  difficulty.  Mt.  says  two  blind 
men;  Luke  as  they  drew  near,  Mt.  as  they  were  leaving. 
Mt.  several  times  speaks  of  two,  where  others  one.  Some 
have  supposed  one  blind  man  healed  on  entering,  one  on  leav- 
ing, joined  by  Mt. ;  or  during  stay  in  Jericho  on  an  excursion, 
reentering  healed  two  ;  only  difference  in  point  of  view  ;  some 
take  lyyi^^zcv  in  sense  of  being  near;  or  distinct  miracles;  or 
the  same,  the  application  on  approaching,  the  response  on 
leaving;  modern  idea,  confusion  of  accounts  in  apostolic 
source. 

§110.  Visit  to  Zaccheiis.  Parable  of  the  Pounds.  A  rich 
publican.  A  conspicuous  example  against  Pharisees  ;  faith 
evidenced  by  works  ;  true  stewardship. 

Parable  of  Pounds,  stewardship,  and  the  reckoning. 
Associated  with  Zaccheus  ;  looks  back  over  whole  ministry 
as  approaches  close,  they  had  this  opportunity,  he  was  about 
to  leave  them,  and  a  time  of  reckoning  would  come;  it 
also  looks  to  the  future. 

The  Last  Week. 


Divisions,  i.  From  arrival  at  Bethany  till  the  Passover 
Supper.  2.  From  the  Supper  till  the  Crucifixion.  3.  From 
the  Resurrection  till  the  Ascension.  Mt.  8  chs.,  more  than 
\,  Mk.  6,  nearly  \,  Lk.  6.  \.  John  10,  nearly  \. 

Culmination  of  the  history.  The  incarnation  in  order  to 
the  atonement,  the  death  therefore  necessary  to  explain  the 
life.  Issue  of  conflict  between  the  national  and  spiritual  ideas 
of  the  kingdom.     The  real  ground  of  the  death,   political. 


82 

All  reason  for  reserve  in  teaching  removed.  The  last  group 
of  Parables  of  Judgment;  denunciations  of  Pharisees;  pro- 
phetic discourse  of  the  future  of  the  Kingdom  in  Mt.,  and  the 
Spiritual  essence  of  the  Kingdom,  in  the  Coming  of  the  Holy 
Spirit. 

Characteristics  of  the  four  Evangelists  stronjly  marked 
in  their  treatment. 

Order  of  events  in  first  subdivisions  the  same  in  all,  except 
as  to  the  time  of  the  Supper  in  Bethany,  and  the  cursing  the 
fig  tree  in  Mt. 

Succession  of  days  derived  from  comparing  Mark's  state- 
ment, with  John  xii.  i.  Depends  on  counting  inclusively  or 
exclusively,  and  on  question  whether  Thursday  or  Friday 
was  the  14th  Nisan. 

1.  Counting  from  Thursda)'  14th  exclusively,  six  days 
gives  I-^riday  8tli ;  Sabbath  9th,  in  J5ethany,  and  in  evening 
the  Supper.     So  Wieseler,  Andrews,  etc. 

2.  From  Thuisday  14th,  inclusively,  arrives  in  Bethany 
on  Sabbath.  Supposes  arrival  within  Sabbath  day's  journey 
on  Friday.      Lange. 

3.  From  Friday  14th,  exclusively,  Sabbath  day  of  arrival 
and  Supper.     Bleek,  Tisrhendorf,  Ellicott. 

4.  Robinson  counts  from  Friday  15th,  but  the  first  day 
of  the  feast,  arrival  on  Sunday.  Makes  the  great  prophetic 
day  Wednesda\',  conflicts  with  Mk.  xiv.  i.  The  fea.st  began 
on  Thursday  evening.  Change  in  Robinson's  editions, 
restored  by  Dr.  Riddle. 

§§  III,  131.  The  Supper  at  Bethany.  John  on  evening 
before  public  entrance,  Sabbath  evening,  M.M.  Tuesday  even- 
ing. Robinson  n.  §  131,  follows  Syns.,  because  offense  taken 
by  Judas  caused  his  treason.  But  not  imply  that  he  acted  im- 
mediately. Mt.  V.  14,  Tozt  TTopsudei:;  not  proof.  Mt.  uses  tots 
73  t.,  not  prove  sequence.  Account  for  transposition  by  John 
to  complete  his  account  of  Bethany  events.  Most  argue  that 
John's  account  more  complete,  v.  12,  zfj  i-o/jncov  refers  to  e^ 
^ixzocov  V.  I ;  better  than  refer  to  consultation  of  priests  ;  the 
Syns.  introduce  parenthetically,  to  show  how  the  purpose  of 
delay  of  the  priests  was  changed  by  the  treachery  of  Judas, 
and  accounts  for  that  treachery.  Accordingly.  Jesus  arrives 
on  Friday  or  Sabbath,  and  on  Sabbath  evening  the  sisters  of 
Lazarus  make  a  feast.     Jewish  day  ended  at  6  P.  M. 


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84 

Publicity  of  all  Christ's  bearing  from  now  on.  John  xi. 
55,  city  filling  up  with  feast  pilgiiins,  Christ  the  subject  of 
conversation,  the  question  was  would  he  come  or  not ;  on  o'j 
fxYji/.d/j]  as  the  Sanhedrin  had  proclaimed  him,  his  coming 
was  a  challenge,  and  their  delay  to  arrest  after  he  came,  an 
evidence  of  his  power. 

They  flocked  out  to  Bethany  on  the  Sabbath  evening  to 
see  him  and  Lazarus,  so  that  the  priests  resolved  to  put 
Lazarus  also  to  death. 

Place,  M.M.  house  of  Simon  the  leper,  probably  one 
healed  by  Christ.  Lazarus  seems  to  have  been  present  as 
guest.  Mary  and  Martha  serving  not  prove  at  their  own 
house.  Some  conjecture  Simon  father  of  the  family,  or  hus- 
band of  Martha.  Critics  have  inferred  that  the  anointing  Lk. 
vii.  is  confused  with  this,  because  the  name  of  the  host  Simon 
is  the  same,  and  the  drying  of  the  feet  with  the  hair.  Hengsten- 
berg  identified  Mary  of  Bethany,  Mary  Magdalene,  and  the 
sinful  woman  of  Lk.  vii.  Weiss  holds  to  the  two  separate 
occasions,  and  accounts  for  the  common  traits  by  subsequent 
confusion. 

Costly  offering,  about  $50.  Judas  objects,  on  behalf  of 
the  poor.  Christ  teaches  that  religious  sentiment  is  a  legiti- 
mate subject  of  expenditure,  that  the  duty  to  the  poor  does 
not  conflict.  Characteristics  of  the  sisters  as  at  grave  of 
Lazarus. 

Christ's  commendation.  Wherever  this  Gospel  is 
preached,  this  shall  be  spoken  of.  Evidence  of  foresight  of 
the  preaching  of  the  Gospel ;  Alford  says  of  composition  of 
written  gospels,  because  the  only  security  for  perpetuation. 
Reason  for  this  unique  commendation  recognition  of  her 
superior  faith ;  not  probable  reached  idea  of  divinity  ;  but 
Christ  says  she  did  it  in  view  of  his  burial;  her  faith  and  love 
been  firm  notwithstanding  she  foresaw  his  death. 

§  1 1 2.     T/ie  Public  Entry  into  yerusalcm. 

Sunday,  Nisan  lOth,  Wieseler. 

Nisan    9th,  Bleek. 
Monday,     "       nth,  Robinson. 

John  xii.  12.  Accompanied  by  great  multitude  and  seated 
on  an  ass  brought  from  neighboring  village.  In  entering  the 
city,  proclaimed  as  Messiah.  In  syns.  culmination  of  progress 
to  the  Feast.  Change  of  demeanor,  now  makes  open  claim 
of  Messiahship,  accepts  homage,  and  abides  the  consequences. 


85 

Ex.  xii.  3,  on  the  loth  of  month,  the  Iamb  was  set  apart 
by  each  family  for  the  Passover,  and  kept  till  the  14th.  Sig- 
nificance shewn  i.  in  symbolical  acts.  The  ass  used  for  peace 
"thy  King  cometh  seated  upon  an  asses  foal."  The  colt 
on  which  never  man  sat.  Strewing  branches  and  garments  in 
the  way.  See  Robinson's  illustration.  Palm  branches,  sjmbol 
of  triumph,  PLntrance  closes  at  Temple,  where  he  assumes 
authority,  and  works  miracles.  2.  The  procession.  Four 
divisions  ;  those  who  had  remained  in  Bethany,  those  who 
went  before  and  tiiose  who  followed,  and  many  from  the  city. 
Jno.  xii.  12,  feast  pilgrims  from  Galilee.  Tiiis  is  Jesus,  the 
prophet  of  Nazireth  in  Galilee;  claimed  as  honour,  not  now 
in  contempt ;  .xii,  17  shews  Jerusalem  people  also.  His  com- 
ing, and  acceptance  of  honour  produces  impression  that  at 
last  he  is  about  to  assume  the  throne.  They  are  sincere,  but 
mistaken.  Even  his  disciples  not  understand  as  )'et.  3  Mes- 
sianic SS.  applied  to  him.  Vs.  c.xvu'i  ;  one  of  Passover 
Psalms,  now  in  use  in  the  Temple.  Identified  Jesus  with  their 
religious  hopes.  Pharisees  scandalized  by  blaspheinous 
ascription,  call  upon  him  to  repress  it.  He  answers,  the  truth 
cannot  be  suppressed.  Robinson  transposes  to  this  point 
hosannas  of  children  in  Temple;  but  no  reason  to  desert  iMt.'s 
order.  4.  Prophecies  fulfilled.  Mt.  xxi.  4.  5,  John  xii.  14, 
combine  Is.  Ixii.  11  and  Zach.  ix.  9;  referring  to  Gen.  xlix. 
10,  II.  5.  The  Lamentation  over  Jerusalem.  Recorded  in 
three  places.  Ncitu rally  repeated.  Dramatically  appropriate 
here,  because  the  acceptance  of  Messiah  on  a  false  theory, 
was  virtual  rejection  of  him  in  his  true  character. 

Effect  on  various  classes.  Disciples  not  understand;  v.  19, 
Thari.^ees  overwhelmed,  oux  coipzhlzz  oudiv,  the  world  is  gone 
after  him  ;  the  whole  city  ia-cad/^,  the  word  for  an  earthqu.ike, 
in  expectation  of  the  revolution.  Arrived  at  Temple,  Christ 
returns  in  the  evening  to  Bethany. 

The  road  of  the  entrance.  Three,  tradition  says  the 
central,  but  steep  fuot  p.ith,  the  northern,  long  and  winding; 
the  southern  commands  fine  view  of  the  city.  Bethany  2  m. 
Jerusalem,  on  road  to  Jericho.  Bethphage,  traditional  site 
between  Bethany  and  top  of  mountain. 

The  difficulty  rai-^ed  that  S)'ns  put  entrance  at  close  of 
journey,  and  John  after  night  in  Bethany.  Syns.  when  he 
drew  near  to  the  village  he  sent  for  the  ass.     Ebrard  suggests 


86 

'that  the  village  over  against  them  was  a  third  village,  others 
that  i^;'/^£;y  means  to  be  near;  or  thai  leaving  Bethany  he 
sent  to  Jkthp1iage;  Weiss,  sent  back  to  Iknhany  after  he  had 
left  it.  Mode  of  obtaining  the  animal,  need  not  be  miraculous, 
nor  necessarily  imply  previous  undcrst.mding.  Under  the 
circumstances  any  one  would  be  honoured  to  lend  his 
property.  Mt.  speaks  of  the  mother  and  colt;  Weiss  says 
from  misunderstantling  prophecy  Z  ich.,  some  think  he 
•  mounted  each  alternately;   but  use  of  plural  indefinite. 

Old  rationalistic  idea  that  this  scene  was  the  last  effort 
to  arouse  revolution,  which  soon  filled.  The  narrative  shews 
the  people  ready,  and  Christ  most  carefully  repressed. 

Withdrawing  to  Bethany  some  think  had  symbolical 
meaning;  others  only  for  rest;  some  suggest  it  refers  to 
Gethsemane. 

§  113.    Cnrsiiis;   the   F/j^    Tree.       Cleaning   the  Temple. 
Monday,  Nisan  iith.  Wieseler. 

"        lOth,  l^leek  and  Tischendorf. 
Tuesday,      "        12th,  Robinson, 

The  order  is  definitely  given  by  Alk.  Mt.  differs  chiefly 
in  relating  the  cursing  of  the  tree  in  iinmediate  connection 
with  the  discourse  connected  with  it.  Two  related  S)mibols, 
setting  forth  the  truths  of  the  whole  teaching  of  the  week; 
the  rejection  of  the  Jews,  the  establishment  of  the  spiritual 
church.  Saw  a  fig  tree,  /^;V/v,  sMntling  alone,  made  it  con- 
spicuous, favored  fruitfulness  and  shade.  Why  expect  figs,  if 
*'time  not  yet."  The  state  of  leaf  was  such  that  there  would 
"be  fruit  unless  the  tree  was  barren.  The  fruit  sets  before  the 
leaf  opens.  Symbol  of  Jewish  people.  Only  miracle  of 
destruction,  not  upon  man,  but  for  his  benefit.  Relation  to 
parable,  Lk.  xiii.  6. 

Cleansing  Temple.  Contrasted  S)-mbol,  the  perpetuity 
of  the  purified  church.  The  two  fundament  d  ideas  are  the 
claim  of  authority,  as  in  John  ii.,  the  Priests  come  with 
the  question  by  what  authority,  and  who  gave  it?  And 
prediction  of  resurrection,  and  consequent  spiritual  reign, 
because  the  Temple  type  of  incarnation.  The  repetition  not 
evidence  of  mi.xed  tradition,  or  of  mistaken  arrangement  from 
the  sources.  Weiss  thinks  could  have  happened  but  once, 
and  at  beginning  as  m  John.  l?ut  perfectly  appropriate  to 
beginning  and  end.  In  second  instance  the  judicial  element 
more  prominent,  in  the  first,  the  reformatory. 


87 

Mt.  records  here  the  hosannas  of  the  children,  and 
miracles  wrought  on  the  sick  collected  at  Temple,  Robinson 
displaces,  without  good  reason,  putting  at  close  of  triumphant 
entrance. 

Statement  of  effect  on  rulers  as  result  of  new  day. 
Official  action,  sought  to  destroy  but  could  not  discover  zb  ri 
Tiocr^aujacv,  because  the  whole  people  were  devoted  to  him. 

§  1 1 4.     Discourse  on  the  fig  Tree. 

Tuesday,       Nisan  12th,  Wieseler. 

nth,  Bleek,  Tischendorf. 
Wednesday,      "       13th,  Kobinson. 

To  §  130  one  d,iy.  length  caused  by  report  of  discourses. 
Comp.  Mk.  xi.  20.      Mt.  xxii.  32. 

Noticing  tlie  fig  tree  withered,  Christ  not  explain 
symbol,  which  was  clear  enough,  but  makes  promise  to  faith 
to  remove  mountains,  combined  with  prayer,  and  forgiveness 
of  enemies. 

§  115.  Question  of  Sanhcdrin  as  to  AniJiority.  Parable 
of  the  Izvo  Sons.  At  Temple  meets  the  assembled  city. 
Lk.  xxi.  38.  As  the  Priests  dare  not  arrest,  they  endeavour 
by  public  questions  to  break  his  influence  with  the  people. 
Four  parts:  I.  Attack  on  authority,  followed  by  three  parables, 
the  two  sons,  the  wicked  husbandmen,  the  marriage  of  the 
king's  son.  2.  Crafty  questions  of  Pharisees,  Sadducees  and 
lawyer.  3.  The  long  judicial  discourse  against  Pharisees. 
4.   Prophecy  of  destruction  of  Jerusalem  and  the  Judgment. 

The  night  before,  Sanhedrin  consulted  how  to  proceed; 
the  result  is  the  question  as  to  authority.  Official,  because 
all  classes  enumerated.  Well  chosen,  because  they  had  divine 
appointment,  and  popular  recognition.  And  people  unwilling 
to  accept  Messianic  authority  unless  he  would  accept  the  test 
of  external  power.  The  dishonesty  consisted  in  fact  that  he 
had  long  given  the  answer,  and  not  put  for  honest  information, 
but  after  ioregone  purpose  to  put  to  death.  The  answer  not 
evasive,  because  his  authority  based  on  divine  testimony, 
which  was  the  basis  of  John  the  Baptist's  ministry.  Puts 
Priests  in  dilemma,  and  humiliating;  assuming  to  question 
they  answer  they  do  not  know. 

Follows  by  series  of  three  connected  parables  associated 
by  common  elements  of  figure.  The  Two  Sons.  They 
pronounce   their    own  judgment,    hypocrisy,    unbelief,    dis- 


88 

obedience.  Application  primarily  to  parties  among  Jews,  but 
same  principle  applicable  to  wider  sphere  of  Jews  and  gentiles. 
§  ii6.  The  Wicked  Husbandmen.  Disobedience  national 
and  violent,  and  the  Kingdom  to  be  taken  from  Jews.  Luke, 
to  people,  M.M.  to  Pharisees.  Transition.  Vine^-ard  in  both, 
but  expanded  as  illustration  of  God's  care.  Treatment  of 
O.  T.  prophet*^.  Last  of  all  his  own  Son.  Obvious  reference 
to  himself.  Come  let  us  kill  him,  and  the  motive.  Again 
Pharisees  pronounce  judgment.  Reference  to  Ps.  c.wiii  intro- 
duces additional  lesson,  the  son  the  agent  of  punishing  enemies, 
impossible  to  parable.  Translation  of  loirr^an  wjtov  v.  43. 
Application.  As  always  this  produced  attempt  at  immediate 
violence,  o^J'fi   ''{J  ^l>'l,  but  deterred  by  fear  of  the  people. 

§  117.  Mm  riage  of  the  King's  Son.  Figure  servants,  and 
ill  treatment  continued.  Previous  dwelt  on  failure  in  duty, 
this  expands  loss  of  privilege;  calling  gentiles;  what  will 
occur  when  the  Son  returns  to  judgment.  The  Grace  of  God 
more  prominent  in  this.  Not  to  be  confounded  with  Lk.  xiv. 
15,  the  great  supper,  where  the  calling  of  gentiles  not  appear. 
Climactic  relation.*  The  man  without  the  wedding  garment, 
teaches  individual  responsibility;  men  not  dealt  with  in 
masses.  Comp.  Rom.  xi.  17.  The  garment  not  baptism,  faith 
nor  charity,  but  the  new  nature  in  the  new  life.  Thus  the 
question  as  to  authority  is  met  by  showing  how  the  Jews  had 
treated  the  authority  of  God  in  his  messengers,  and  the  judg- 
ment that  followed.      Motive  for  severity,  repentance. 

§  118.  Qiicslion  of  Pharisees  on  Tribute.  Mt.  shews  Sanhe- 
drin  retire  to  consult,  whether  formally  or  not,  that  -aYtdv'jawaiv. 
First  question  they  hoped  would  injure  him  with  the  people; 
this  with  the  government.  Lk.  xx.  20.  After  last  scene, 
could  not  appear  personally  in  a  good  spirit,  and  send  spies. 
Parties  combined,  and  the  Priests  leading.  Pharisees  and 
Herodians  as  Mk.  iii.  6,  viii.  15.  Expected  negative  answer. 
Hypocrisy  evident,  because  they  wish  to  make  lum  suffer  for 
an  opinion  which  was  their  own.  The  question  a  profound 
and  practical  one,  and  involved  the  whole  question  as  to  the 
nature  of  the  Messianic  Kingdom.  The  first  two  questions 
reveal  the  whole  case  of  the  Pharisees;  blasphemy  in  claim- 
ing divine  authority,  treason  against  Rome.     Second   natural 


*  Stier's  Words  of  Jesus,  III,  132. 


89 

sequel  of  first  authority  inconsistent  with  tribute.  Jesus  knew 
their  craftiness;  shew  me  the  denarius.  Mintin<T  of  money 
prerof^ativc  of  government,  and  s'\^n  of  providentially  ordered 
government.  Reco^ni-ces  two  splieres  of  obh'gatjnn  and  con- 
sistency of  the  two,  but  does  not  decide  theories  of  their  rela- 
tion.    Produced  silence  ant!  wonder. 

§  I  19.  Q'lcstion  of  the  Saddncccs  on  the  Resurrection. 
Probably  part  of  same  plan  of  attack.  Sulducees  would  enjoy 
defeat  of  Pharisees.  Different  spirit,  cavilling  question,  from 
Deut.  XXV.  5,  law  not  now  operative  because  the  property 
division  obliterated.  Christ  answers  that  they  do  not  under- 
stand SS-,  nor  the  povver  of  God  in  the  resurrection.  Marriage 
not  then  necessary.  PL^tablishes  doctrine  from  Ex.  iii.  6. 
Objected  that  the  passage  only  proves  covenant  relation  of 
God  to  the  Patriarclis,  or  at  most  only  the  immortality  of  the 
soul,  not  resurrection  of  the  body.  Some  say  Christ  not 
argue,  but  affirms.  Better  the  [-jrosnise  is  to  man.  Whole 
SS.  doctrine  is  that  the  soul  without  the  body  is  not  man. 
As  addressed  to  Sadducees,  the  distinction  unnecessary, 
because  their  objection  was  to  the  separ.ite  existence  of  the 
soul.  The  question  in  hot  di>>pute  between  parties,  and  a 
Scribe  delighted  with  the  establishment  of  the  truth. 

§  I  20.  Question  of  (he  Lmoyer  on  t'le  Greatest  Coinuiand- 
mcnt  of  the  Law.  Pharisees  in  turn  pleased  at  discomfiture 
of  the  Sulducees.  A  !aw)"cr.  a  Pharisee,  asks,  what  is  great- 
est commanLlment  of  the  law?  Connected  with  last.  Matt, 
represents  motive  as  tempting,  but  the  man  open  to  conviction. 

The  que.>tion  discussed  among  Pharisees.  Chrysostom, 
the  intention  was  to  elicit  claim  of  divinity.*  Expected 
Christ  to  say  that  the  unity  of  God,  and  command  to  love 
were  t!ie  greatest,  and  this  would  necessitate  his  claim. 
Confirmed  by  Christ's  counter  question,  how  David  call  him 
Lord.  Christ's  answer  states  unity  of  law,  and  love  the 
principle  of  obedience.  The  lawyer  convinced,  and  ''not  far 
from  the  Kingdum."     Comp.  lawyer's  question,  Lk.  x. 

§  I  21.  Christ's  question  to  the  Pliarisees.  Hoiv  is  Jlfessiah 
Son  of  David  ?  p^u'st  attack  followed  by  parables,  this  by 
counter  question.  Not  mere  trap,  but  climax  to  the  discus- 
sion ;  brings  to  the  test  of  SS.  the  doctrine  of  Messiah.     Son 


*  EMcott's  Leciures,  p.  309,  n.  r. 


90 

of  God  and  Son  of  David,  and  love  to  God  rendered  through 
him.  Ps.  ex.  Messianic,  so  held  by  Jews  ;  no  dispute  as  to 
f;ict  of  Davidic  descent;  David  author  of  the  Psalm;  David 
inspired;  the  doctrine  of  Messiah  lost  among  this  gcner.ition. 
Complete  silencing,  and  humiliating  situation.  None  durst 
ask  any  more,  at  close  of  their  report  of  the  scene.  Mt.  xxii. 
46,  Mk.  xii.  34,  Lk.  xx   40 

Some  harmonists  insert  here  the  scene  with  the  adulter- 
ous woman,  John  viii,  because  falls  in  with  conflict,  and  four 
Cursives  insert  after  Lk.  xxi. 

§§  122,  123.  Judicial  Discourse  against  the  Pharisees. 
Appropriate  close  of  the  struggle,  a  summary  of  their  true 
character,  the  reverse  of  the  character  of  the  kingdom.  Rela- 
tion to  Lk.  xi,  I.  Neither  historical.  2.  One  borrowed  from  the 
other,  or  each  a  composite  discourse.  3.  Both  historic.d. 
Pharisees  constantly  in  opposition,  and  appropriate  to  both 
occasions.     More  complete  here. 

1-4.  Acknowledges  authority,  but  distinguishes  between 
their  teaching  and  practise.  5-12.  Their  motives,  love  of 
applause,  u[)permost  places,  greetings  in  public.  8-12  E.k- 
hortations  to  contrary  humility.  §  123.  Series  of  Woes. 
I.  Refuse  to  enter  the  Kingdom  and  keep  tnen  out  by  spiritual 
ignorance.  \  3.  2.  Cloaking  cupidity  unc^er  form  of  religion,  14. 
3.  Proselyting  zeal,  15.  4.  Perverting  morality  by  f.ilse 
distinctions,  16-22.  5'.  Formalism,  23,  24.  6.  Same,  25,  26. 
7.  VVhited  Sepulchres,  27,  28,  8.  Identify  themselves  with 
their,  persecuting  fathers.  29,  closmg  with  statement  of 
responsibility  of  the  present  generation,  34-36.  Plnds  with 
promise  of  better  future  ;  Ye  shall  not  see  me  till  ye  say 
blessed  is  he  that  cometh  in  the  name  of  the  Lord.  Then 
lamentation  over  doom  of  the  city.  Repetition  not  improbable. 
Three  woes  at  close  of  his  work,  analogous  to  those  over 
Chorazin  and  Bethsaida  on  leaving  Galilee.  Convey  his 
estimate  of  success  of  his  work  and  his  present  popularity. 
Correlative  with  Sermon  on  Mount,  beginning  and  end'  of 
ministry,  positive  and  negative  st<itements,  blessing  and  woes, 
character  and  its  opposite.  See  Lange's  artificial  statement. 
Com.  Mt. 

§  124.  ThQ  IVidoiUS  Mite.  Contrasted  with  covetous- 
ness  of  Pharisees.  After  prediction  of  doom,  recognises  true 
faith  in    Israel.     Sat    down  in   treasury,  and  watched  them 


91 

offerinpj  gifts.  Poor  widow,  most  dependent  class  ;  two  mites. 
Bengel's  remark.  Commends  sacrifice,  all  her  living.  Current 
profanation  of  this  incident. 

§  125.  Certain  Gxciks  desire  to  see  Jcsiis.  Connection  in 
John,  who  gives  nothing  of  the  conflict,  and  calling  gentiles. 
That  element  introduced  by  this  incident.  So  historically, 
the  Greeks  represent  this  gentile  ingathering  as  counterpart 
to  Jewish  rejection.  The  ministry  not  all  defeat,  this  opens 
view  of  its  future  success.  Greeks  could  not  pass  beyond 
court  of  gentiles.  Appeal  to  disciples.  Their  uncertainty 
confirms  view  that  these  were  gentiles.  Suggests  to  the  Lord 
the  glorious  ingathering,  and  the  impending  suffering  which 
must  precede.  Son  of  man  glorified,  the  grain  of  wheat 
dying  to  produce  a  harvest.  Then  shews  condition  of  his 
service.  Sacrifice  the  law.  No  evidence  that  refused  the 
request,  z^z^.  27,  28.  The  impending  suffering  overwhelms; 
issue  in  self  renunciation.  Analogy  with  Gethsemane.  The 
voice  from  heaven  announcing  the  glory  of  God  in  the  work 
of  Christ.  Christ  says  it  was  for  impression  on  the  people. 
His  death  the  judgment  of  the  world.  "  I  if  I  be  lifted  up 
will  draw  all  men  unto  me." 

§  126.  John's  reflections  on  Unbelief  of  Jews.  37-43. 
Addition  of  John's,  appropriate,  because  he  does  not  give 
details  of  the  conflict.  States  generally  notwithstanding  his 
works,  Pharisees  not  believe  on  Jesus.  Many  rulers  con- 
vinced but  afraid  to  speak.     Refers  to  Isaiah. 

44-50.  Words  of  Jesus,  some  say  now  uttered,  others 
placed  here  by  John,  summing  up,  that  to  believe  him  is  to 
Lelieve  God,  and  that  th^re  was  no  faith  in  God  but  through 
him.  And  judgment  on  unbelief.  In  its  position,  a  sum- 
mary of  the  whole  teaching  at  its  close. 

§§  127-130.  Great  Prophetic  Discourse  on  the  Destruction 
of  Jerusalem,  the  End  of  the  Worlds  and  the  Advent  of  Christ. 
Mt.  x.xiv,  XXV.  After  final  leavetaking,  pauses  with  three  dis- 
ciples on  Olivet,  where  was  a  magnificent  view.  The  disciples 
in  view  of  his  prediction  of  Judgment,  ask  about  the  time  of 
his  coming,  and  of  the  end  of  the  world.  Leads  to  great 
prophetic  discourse. 

Necessity  at  this  precise  time.  O.  T.  had  not  prepared 
them  for  di.stinction  between  the  coming  of  Messiah  and  a 
second  coming.     He  had  come  and  was  to  leave  them.    It  wa.s 


92 

essential  that  lie  would  shew  that  all  that  had  been  promised 
should  be  fulfilled  at  his  second  advent,  and  the  practical 
duty  that  the  expectation  required. 

The  key  to  tlie  interpretation  is  its  practical  design. 
Watch  and  labour,  the  end  is  certain,  the  time  uncertain.  It 
follows  that  the  attempt  to  map  out  the  future  from  this  is 
aside  from  its  intention  and  leads  to  errors.  A  second  fact  to 
be  remembered  is  the  state  of  mind  of  the  disciples.  The 
destruction  of  Jerusalem  was  to  them  the  end  of  all  thini^s, 
and  conditions  the  form  of  the  prediction. 

The  great  difficulty  lies  in  the  combination  of  the  two 
events  which  time  has  shewn  to  be  widely  separated.  Theories. 
I.  Prophecy  ex  eventu.  But  self  destructive,  for  after  cor- 
rection of  the  error,  a  forger  could  not  have  ascribed  it  to 
Jesus.  2.  The  Evangelists  confuse  what  he  spoke  of  his 
coming  spiritually  with  literal  coming,  3.  All  refers  to  the 
destruction  of  Jerusalem,  and  the  language  about  the  end  of 
all  thii.gs  figurative.  4.  Part  to  one,  part  to  oth.r.  But 
impossible  to  separate,  and  mechanical  conce[)tion.  5.  Refer- 
ence to  both  runs  through  the  whole;  looking  at  the  prin- 
ciples which  underlie  the  development  of  the  fniuie,  rather 
than  at  the  detail.  The  typical  interpretation  labours  under 
the  necessity  of  finding  precise  fulfilment:  of  all    in    the   t)'pe. 

6.  The  perspective  theory,  near  and  remote  events  looked  at 
simply  as  future,  without  regard  to  the  distance  between  tliem. 

7.  The  Generic  theory.  A  cyclical  fulfilment  in  different 
stages  of  the  future.  Each  division  applies  to  all,  but  certain 
graphic  details,  selected  for  illustration.  For  this.  a.  The 
analogy  of  O.  T.,  not  distinguish  the  first  and  second  Advents. 
b.  It  explains  many  expressions,  the  carcass  and  the  eagles,  v. 
28 ;  the  fig  tree,  ^.33;  this  generation  shall  not  p  iss  aw,i)',  &c., 
V.  34.  j'svsa,  Dorner,  Allord,  Stier  say,  race;  Grimm,  Cremer 
and  most,  generation;  some,  Christians.  One  complete  ful- 
filment shall  occur.  Also  v.  29,  vj&kio^^  not  necessitate 
figurative  sense  of  signs;  the  signs  of  imminent  judgment 
follow  immediately  on  the  tribulation.  Dr.  W't  iss,  Lite  and 
Bib.  Th.,  supports  the  rationalistic  interpretation,  that  Christ 
himself  here  declares  that  his  coming  shall  be  immetliate, 
and  that  the  judgment  on  the  Jews  shall  be  coir.cieleiit  with  it. 
And  shews  how  this  conception  was  natural  10  him.  4-14. 
What  are  not  signs  of  his  coming.     15-2^.  Instructions  when 


93 

Romans  should  invest  Jeiusalem.  When  he  should  indeed, 
come,  there  could  be  no  question  about  it.  29-31.  Attended 
with  fearful  convulsions,  and  the  gathering  of  the  elect.  32-41. 
As  to  the  time,  the  law  of  those  changes  was  that  of  moral 
sequence,  in  a  sense  they  should  have  immediate  fulfilment, 
the  precise  time  withheld,  for  practical  reason. 

Next  passes  to  practical  enforcement.  First  duty  was 
Vigilance.  42-44.  Case  of  burglary.  45-51.  Parable  of  the 
SUivard.  First  of  a  series  of  related  parables,  constituting  the 
third  group,  of  judgment.  Not  addressed  to  officers  of  church, 
but  belongs  to  the  idea  of  stewardship  to  have  others  under. 
Mt.  XXV.  1-13.  The  Ten  Virgins.  Not  only  watchfulness  but 
watchful  preparation,  xiv.  30.  The  Talents.  Active  and 
fruitful  preparation.  Analogies  and  contrasts  with  the 
Pounds,  Lk.  xix:  The  reward  is  gracious,  and  proportioned 
to  fidelity.     The  severe  punishment  of  unfciithfulness. 

The  Judgment  Day.  Mt.  xxv.  31-46.  Same  truth  involved 
as  in  the  parables.  Disputed  whether  parabolical,  or  prophetic. 
Some  argue  parabolic  because  of  its  figures,  and  difficulties  of 
literal  conception.  On  the  other  hand  not  the  King  but 
Christ  returns,  and  figures  may  be  employed  in  a  literal  pre- 
diction. Premillenarian  interpreters  say  that  this  is  the  judg- 
ment of  the  IQvfj,  not  of  Cnristians,  and  after  the  millennium; 
chiefly  because  the  ground  of  judgment  is  charity  and  not 
faith.  But  charity  to  people  of  Christ  is  the  outward  expres- 
sion of  faith,  and  therefore  evidence  of  judgment.  Strong 
passage  for  definition  o{  auovioz.  Climax  to  Christ's  teaching. 
The  struggles  and  triumphs  of  the  Kingdom,  the  duties  of 
his  followers,  the  final  award. 

§  1 3  [ .  Conspiracy  of  the  Rulers.  Treason  of  Judas. 
After  days  of  triumph,  begins  process  by  which  the  end  was 
brought  about.  Emphasis  in  each  Evangelist  on  foreknowl- 
edge, and  voluntary  submission  to  death.     Mt.  xxvi.  2. 

Consultation  of  Priests  at  house  of  Caiaphas,  plot  to  kill 
him  by  craft,  but  not  during  the  feast  because  of  the  people. 
This  purpose  changed  by  Judas.  To  account  for  his  treason. 
Syns.  go  back  to  Supper  in  Bethany.  The  Priests  seize  the 
opportunity  for  a  quiet  arrest,  but  as  yet  do  not  expect  it  dur- 
ing the  feast.  The  time  was  fixed  by  Jesus  himself  excluding 
Judas  from  the  disciples.  It  must  thus  be  that  night,  or  not 
at  all  through  him.     But  uncertain  whether  his  bargain  was 


94 

after  the  supper  in  Bethany,  or  only  formed  in  his  own  mind 
then,  and  the  offer  after  the  consultation.  Consultation  of 
Priests  Tuesday  ni<^ht,  "after  two  days,"  some  say  on  Wed- 
nesday. 

The  price,  30  silver  shekels,  or  about  $\8.  Price  of  a 
slave,  Hk.  x.\i.  32;  an  element  of  dishonour,   Zach.  xi.  12,  13. 

Tiie  name  Lscariot.  probably  man  of  Kerioth,  a  town  of 
S.  Judah.  Steward  and  almoner  of  the  Twelve.  Comp.  Lk. 
viii.  1-3.  Mk.  xxvi.  14.  John  xiii.  27.  Satan  entered,  differ- 
ent points.  Not  contradictory.  Objected  that  the  motive 
was  inadequate;  but  clear  in  Synopts.,  and  John  xii.  6,  a  thief. 
Resentment  added.  Possibly  disappointed  expectations,  when 
he  saw  that  Christ  at  the  end  would  not  assume  political 
power.  The  theory  not  supported  by  Gospels,  that  his 
motive  was  friendly,  although  rash,  and  irreverent,  to  force 
Christ  into  a  position  from  which  he  could  only  extricate 
himself  by  assuming  authority  ;  and  that  disappointment  at 
this  miscarriage  of  his  plan,  caused  his  suicide. 

§  1 3  2.     Preparation  for  the  Passover. 
Thursday,  Nisan  14th,  Robinson,  Wieseler. 
"  "        13th,  Bleek,         Tischendorf. 

Wednesday  a  day  of  rest  and  preparation.  First  day  of 
unleavened  bread,  was  the  14th,  the  day  of  search  for  leaven 
before  the  supper  in  the  evening.  That  the  Synoptists 
say  that  Jesus  observed  the  feast  at  the  regular  time, 
was  proved  in  the  lectures  on  Chronology.  Here  the  TZfnorr^ 
d!^0/uou  ;  the  words  "  When.the  passover  must  be  killed  ;"  the 
Priests  offered  the  lamb,  therefore  not  probably  out  of  course; 
if  the  disciples  suggest  the  question,  another  proof  Christ 
sends  two  disciples  to  prepare,  shows  how  they  shall  find  a 
place.  Late  preparation  not  necessarily  prove  previous 
engagement  of  the  room  ;  but  influence  of  Christ  throughout 
the  cit\^.  He  showed  them  his  upper  room,  they  took  the 
lamb  to  the  Temple,  and  blood  offered,  and  it  was  brought  to 
the  house  to  be  prepared. 

The  Passover  Supper. 

At  evening,  Christ  and  His  disciples  arrive. 

Order  of  events. 


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96 

Luke  gives  Christ's  opening  words,  and  24-30  conten- 
tion of  disciples  for  prceaiinence.  John  the  foot  washing,  but 
not  the  ICucharist. 

1.  Usual  to  combine  tlie  contention  of  Lk.  and  lesson 
in  hurnihty  in  John.  a.  N  itural.  /;.  Foot-washing  naturally- 
after  walking;  c.  J  xiii.  2,  Supper  ended  i.ot  accurate  transla- 
tion, d.  iysuzTo  as  Lk.  24,  not  imply  close  connection,  c. 
Lk's  purpose  to  contrast  Christ's  words  and  acts,  with  the 
traitor,   tiie  contending  disciples,   Peter  denying  and  the  rest. 

/.  John  puts  pointing  out  traitor  during  the  meal,  and  no  place 
in  Syn.  for  foot  washing  except  at  beginning.  £.  The  unity 
of  the  result. 

2.  Was  Judas  present  at  the  Sacrament?  Discussed  on 
doctrinal  grounds.  Most  harmonists  deny.  a.  Probability. 
I?.  J.  xiii.  30,  Judas  went  out  immediately  after  the  sop.  c. 
Went  while  they  were  eating,  but  the  cup  at  least  was  after 
the  Supper,  d.  Adtlitional  e.-<planation  of  Luke's  change  of 
order,  7'.  17,  had  alluded  to  a  cup.  To  avoid  confusing 
this  with  the  sacramental  cup.  he  mentions  both  together. 

Lightfoot's  statement  of  the  ceremonies  of  the  Passover, 
See  Lange's  Life,  iii.  258,  and  Commentaries.  Many  identify 
the  breaking  of  bread  and  the  cup  after  supper  with  the 
sacramental  acts. 

§  133.  T/ie  Opening  Words.  The  Contention  of  the 
Twelve.  Dwells  on  his  approaching  suffering;  on  the  fulfill- 
ment of  the  type  of  the  supper  in  the  Kingdom.  Emphasis 
on  the  TrXfjcnodirJ  \  the  personal  element  of  parting.  Central 
point  between  the  dispensations.  Terms  analogous  with 
usual  formulas.  Lk.  v.  2\,  contention  for  preeminence. 
Stimulated  by  nearness  of  fulfilment,  brought  out  by  taking 
place  at  table  ;  illustrates  their  ideas.  Christ  recognizes  their 
past  constancy  under  trial  ;  teaches  that  humility  is  the  law 
of  his  service,  and  promises  great  rewards,  sitting  on  thrones, 
etc.  Unity  of  the  passage,  and  cross  references  in  combin- 
ation. 

§  134.  Washing  the  feet  of  the  Disciples.  In  John,  an- 
other presentation  of  the  same  idea.  n{>o  r^c  ko(tx7^:i,  not  prove 
before  regular  time;  qualify  zlHi'oz  or  dyazijaaz.  Connection 
in  John.  Three  points,  proof  of  love,  example  of  humility, 
sanctification.  Love  is  the  purifying  principle,  and  expresses 
itself  in  humility.  , 


97 

John  has  not  yet  mentioned  Judas,  introduces  proof  of 
treason  in  this  connection      Ps.  xii.  9,  fulfilled. 

§  135.  Pointing  out  the  Traitor.  Probably  before  the 
institution  of  the  sacrament.  Distress  of  spirit,  and  announce- 
ment by  Christ.  Not  made  before,  because  Judas  must  be 
kept  from  acting ;  made  now,  because  it  determined  the  time 
of  the  arrest,  i.  The  disciples  not  suspect  Judas,  take  to 
themselves  the  warning,  but  profess  innocence.  Each  says  it 
is  not  I,  Lord ;  and  Judas  repeats.  John  omits  this,  and  says 
that  Peter  beckoned  to  John  to  ask  him,  or  to  tell  them, 
amended  reading.  Order  of  harmony;  John's  account  first, 
Christ  gives  a  sign  privately,  then  as  in  Syns.  openly.  No 
objection  that  dipping  in  the  dish  not  distinctive,  but  could 
be  made  so.  Nor  the  non  understanding  of  disciples.  They 
could  not  forecast  the  act  of  Judas.  Other  view,  question  in 
Syns.  precedes  John's,  the  latter  specifying  the  general 
answer.  Or  the  same  act  described  in  general  and  specific 
terms.  Son  of  Man  goeth  according  to  divine  purpose,  but 
woe  to  the  sinful  instrument.  With  the  sop,  Satan  entered 
into  him.  And  Jesus  said  what  thou  doest,  do  quickly.  He 
went  out,  and  it  was  night.  The  glorying  of  Jesus,  is  as  when 
the  Greeks  desire  to  see  him,  because  of  the  success  to 
follow.  He  is  to  leave  them,  and  gives  the  new  command- 
ment. Not  that  love  is  not  taught  in  the  O.  T.,  but  new  in 
its  relation  to  Christ  and  the  Spirit.  Some  think  this  the 
point  at  which  the  sacrament  is  instituted. 

§  137.  Predicts  Peter'' s  denials,  and  the  dispersioti  of  the 
Twelve.  John  connects  the  prediction  with  foregoing  words; 
Luke  puts  before  the  Sacrament;  M.M.  put  the  Sacrament 
first.  Robinson  combines  ;  the  prediction  uttered  once,  re- 
corded retrospectively  by  M.M. ;  Meyer  and  most  twice  uttered 
as  in  Jno.  Lk.  before,  by  M.M.  after  supper  on  the  way  to  the 
garden,  and  for  the  purpose  of  combining  the  Twelve  in  the 
warning  to  Peter.  Value  of  the  warning  after  they  fell ;  as 
shown  by  connections  in  John,  and  Lk.  Same  association 
with  appointment  to  meet  in  Galilee,  something  in  future  and 
familiar  to  hold  to  in  the  bewilderment  to  come  upon  them. 
So  reference  to  prophecy,  Zach.  xiii.  7;  so  the  injunction  to 
Simon,  "  strengthen  the  brethren."  This  deliverance  ac- 
complished by  intercession  of  Christ.  Lk.  adds  v.  37,  out- 
ward trials  in  which  they  were  to   be  put  upon  their  own 


98 

resources,  to  carry  the  sword.  "  Lord,  here  are  two  swords." 
Curious  state  of  mind.  The  swords  were  those  carried  by 
travellers,  for  slaughtering  food,  making  fires,  as  well  as 
defense.  The  objection  that  the  prediction  would  defeat  its 
own  end,  fails  to  understand  the  depth  of  the  trial  to  which 
they  were  subjected. 

§  136.  The  Lord's  Supper.  With  baptism,  the  additional 
outward  institution.  Takes  place  of  the  paschal  supper ; 
Christ  in  person  the  antitype,  transmutes  the  type  into  the 
Memorial.  In  its  historical  position  it  is  i.  Memorial.  2. 
The  Seal  of  the  Covenant.  3.  The  means  of  union.  Com- 
prehensiveness. Place  in  the  paschal  supper.  Some  find  at 
John  V.  32,  most  connect  the  breaking  of  bread  with  the 
usual  ceremony,  same  day  as  the  Cup  was  after  Supper.  So 
the  whole  Sacrament  after  the  meal.  Different  reports  of 
words  thloyqaaz,  s.by^(ipcazrjaaz^  from  paschal  formula.  ipdj-sTe 
in  Mk.,  and  Xd^ere  (fdyere  I  C.  xi.  24  interpolations.  "  This 
is  my  body."  The  verb  would  not  be  employed  in  Aramaic. 
Before  the  death  and  exaltation  of  Christ,  theories  which 
underlie  the  sacrificial  theory  inapplicable.  A  historical 
disproof  of  that  theory.  MM  seem  to  imply  repetition  of 
the  prayer  before  the  cup.  The  differences  in  part  explained 
by  translation  from  the  vernacular;  in  part  by  probability 
that  Christ  repeated  and  enforced  the  ideas.  Value  of  the 
differences,  fuller  idea ;  show  the  freedom  ;  caution  against 
carelessness  in  the  repetition. 

How  distinguish  binding  acts?  Christ's  example  de- 
parted in  some  respects  from  ritual  of  the  passover.  i. 
Nothing  can  be  made  obligatory  which  does  not  appear  in 
the  account.  2.  That  which  belongs  to  the  symbolism  is 
essential. 

The  two  elements  are  parts  of  one  whole.  The  associa- 
tion of  nourishment  is  strongest  with  the  bread,  of  atone- 
ment with  the  wine  ;  but  the  bread  is  the  broken  body,  the 
wine  is  the  new  life. 

From  Lk.  xxii.  17,  repeated  of  the  sacramental  cup, 
some  have  inferred  that  Christ  gave,  but  did  not  himself 
partake.  But  destroys  the  idea  of  communion.  Depends 
upon  the  emphasis  of  the  sentence. 

Drinking  anew  in  the  Kingdom,  refers  to  the  spiritual 
presence  of  Christ  in  His  Church. 


99 

The  institution  of  the  sacrament,  or  the  intention  that  it 
was  to  be  of  perpetual  obligation  is  denied  by  rationalistic 
critics,  on  the  ground  that  the  Syn.  account  not  imply  per- 
petuity ;  that  it  rests  on  I  C.  xi.,  which  based  on  the  observ- 
ance after  it  became  a  memorial  in  the  Church.  But  i.  Not 
true  understanding  of  Syns.  2.  Its  historical  observance  not 
based  on  its  first  institution  only,  but  on  witness  of  the 
Twelve,  during  whose  life  it  was  universally  received  as 
obligatory.  Strength  of  the  apologetic  argument,  from  uni- 
versality, and  antiquity.  Argument  against  authenticity  of 
John  from  its  omission  invalid,  because  his  purpose  not  to 
perpetuate  facts  universally  received  when  he  wrote,  and  in 
full  possession  of  Syns. 

§§  1 38-141.  Final  Discourse  and  Prayer.  John  xiv.- 
xvii.  Between  vv.  29  and  30  Mt.  xxvi.  Some  imagine  with- 
drawal to  some  other  place;  some  from  John  xiv.  31,  that 
xiv.  in  the  room,  and  following  on  the  way  or  at  Gethsemane  ; 
better  after  xiv.  31,  while  preparing  to  go,  standing  in  the 
room.     The  hymn  many  place  at  xiv.  31,  more  last,  after  all. 

Connection  in  John,  personal,  comforting  for  parting; 
Giving  the  fullest  explanation  of  the  life  by  union  with  Christ, 
by  the  Spirit  given  as  the  result  of  his  exaltation.  Culmin- 
ation of  teaching  of  the  Spiritual  Kingdom,  the  personal  in- 
dwelling of  the  Spirit  in  men. 

Relation  to  Mt.  xxiv.,  xxv.  The  external  and  internal, 
the  trials  and  triumphs  of  the  Kingdom,  the  inward  life  of 
which  they  are  the  manifestation.  The  tone  of  personal 
tenderness  connected  with  this  scope,  because  of  peculiar 
position  of  disciples  in  relation  to  him.  xiv,  Christ's  exal- 
tation to  the  Father,  and  the  consequent  giving  of  the  Spirit. 
XV,  Effect  of  the  Spirit,  having  union  with  Christ ;  Christ  the 
Vine,  union  with  one  another  ;  separation  from  the  world, 
xvi.  Farther  work  of  the  Spirit  to  guide  into  truth,  to  secure 
the  answer  to  prayer,  to  unite  with  the  Father,  xvii.  The 
Sacerdotal  Prayer;  for  himself;  for  his  disciples  that  this 
union  might  be  perfected  in  them,  in  their  sanctification,  and 
final  glory. 

§  142.  GetJisemane.  After  singing  the  Hallel,  they 
passed  into  the  street.  Cold,  moonlit  night.  Went  accord- 
ing to  custom  to  Mt.  of  Olives,  cf  John  xviii.  2,  Judas  knew 
where  to  find  him. 


lOO 

Confusion  of  reading  z/.  i,  of  the  Cedars,  from  Hebrew- 
name,  dark  or  turbid.  See  Westcott,  additional  note  Com. 
John,  a  winter  stream,  bed  60  to  30  ft.  below  present  surface. 
A  cultivated  olive  orchard,  tradition,  and  antiquity  of  the 
Olive  trees. 

Takes  three  disciples,  goes  apart  to  pray.  Their  sleep 
from  weariness.  Luke  implies  repeated  prayers  in  men- 
tioning the  angel ;  and  records  the  bloody  sweat.  Connec- 
tion of  this  symptom  with  question  of  the  physical  cause  of 
the  death.  Variation  in  record  of  words.  The  prayers  for 
relief  subordinated  to  renunciation  to  the  divine  will.  Change 
of  form  third  time,  "if  it  be  not  possible,  thy  will  be  done." 
Revelation  of  true  humanity.  The  cup  reference  to  the 
sacramental  cup.  Heb.  v.  7-9.  No  room  for  the  criticism 
that  the  extreme  anguish  was  unworthy  of  Christ.  Natural 
suffering  the  smallest  part ;  theory  of  disappointed  expec- 
tations, or  sympathy  for  destruction  of  the  nation,  not  adequate. 
These  caused  lamentations  over  Jerusalem,  but  here  a  personal 
element,  referring  to  an  experience  still  future.  The  his- 
toricity vindicated  only  on  ground  of  the  vicarious  suffering. 
Its  value,  to  illustrate  the  moral  element  of  the  suffering  of 
death  apart  from  the  physical ;  to  leave  to  us  his  example  of 
resignation ;  to  prepare  himself  by  previous  experience  for 
what  awaited  him,  so  that  the  inevitable  perturbation  should 
be  in  private.  We  are  taught  that  there  were  times  of  greater 
communication  of  the  Father's  love  than  others;  this  implies 
the  possibility  of  less,  even  to  the  obscuring  of  the  sen.se 
of  it. 

John  not  mention  the  agony.  Strauss  argues  the  tone 
of  discourse  in  John  inconsistent  with  weakness  now  betrayed. 
Either  one  or  other  unhistorical.  Improbable  such  long 
discourses  at  such  a  crisis,  and  could  not  have  been  remem- 
bered. Stages  of  mythical  growth,  foreknowledge  of  his 
suffering,  next  in  part  realized  them,  then  predetermined 
from  outset,  and  voluntarily  gave  himself  up  to  them.  The 
inconsistency  imaginary  ;  to  his  disciples  as  teacher,  to  God 
as  sufferer.  Strong  apologetic  argument ;  if  historical,  no- 
thing accounts  for  it  but  theory  of  the  sin  bearer. 

§  143.  The  Betrayal  and  Arrest.  Sleep  on  ;  arise  !  Not 
a  question  ;  probably  not  ironical ;  but  while  he  speaks  he 
sees  the  party. 


lOI 

Syns.  speak  of  the  crowd;  John  ofaitdpa  and  ycXiapYpz ; 
probably  not  temple  watch,  but  guard  from  Roman  garrison. 
Torches  and  lamps  because  expected  concealment.  The 
prostration  of  the  crowd ;  some  refer  to  the  impress  of  the 
personality  of  Christ ;  but  the  gospels  seem  to  imply  a 
miraculous  evidence  in  the  experience  of  his  enemies  ofthe  power 
of  Christ,  at  the  moment  he  submits  to  their  force.  Also  helped 
secure  the  freedom  of  the  disciples.  John  says  Jesus  sur- 
rendered himself,  Syn.  betrayed  by  kiss.  Kiss  not  first,  or 
destroys  self  surrender ;  but  Judas  carries  out  preconcerted 
signal,  for  which  the  troops  would  wait.  Peter  cuts  off  ear 
of  Malchus ;  only  John  gives  names,  because  writes  late ; 
only  Luke  the  healing  touch  ;  Christ's  word.  Show  His  sense 
of  his  power.  Remonstrance,  coming  at  night,  proof  of  wrong 
purpose  because  he  had  openly  exposed  himself.  Luke 
shows  that  the  Chief  Priests  and  elders,  members  of  San- 
hedrin,  were  here  in  person  ;  probably  coming  after  the 
guard. 

All  disciples  fled.  Objected  to  as  inconceivable  ;  but 
they  had  offered  force  ;  and  this  the  first  time  they  had  seen 
Christ  unresistingly  giving  up  to  the  power  of  his  enemies.  It 
was  perplexity  more  than  cowardice.  Young  man  fleeing 
naked.  Conjectures  that  Mark  because  mentioned  by  him, 
his  mother  owned  property  in  the  city,  possibly  the  orchard, 
and  he  was  sleeping  in  the  watch  tower ;  and  character  of 
rashness  in  Acts,  not  unlike  Peter,     Realistic  stroke. 

§  144.  Jesus  led  to  Annas.  Examination.  The  Priests 
evidently  expect  to  hurry  the  trial,  and  condemnation,  and 
secure  consent  of  Pilate  and  have  execution  over  early  in  the 
morning  before  the  city  was  roused.  Prevented  by  Pilate's 
resistance.  Three  stages  in  the  Ecclesiastical  trial,  i.  Pre- 
liminary Examination.  2,  Before  the  Sanhedrin.  3.  Passing 
sentence  in  the  morning,  and  resolution  to  go  before  Pilate. 


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I03 

John,  they  led  him  to  Annas  first ;  Syns.  they  led  him  to 
Caiaphas.  Two  theories,  i.  The  examination  John  13-24 
is  before  Annas,  omitted  by  Syns.  Wies.  Tisch.  Ell.  Not  a 
difficulty  that  Peter's  denials  common  to  both  ;  nor  necessary 
to  suppose  that  these  occurred  between  the  two  ;  but  probably 
Annas  and  Caiaphas  occupied  same  house,  as  official  resid- 
ence, as  well  as  because  of  family  relationship.  2.  John's 
examination  also  before  Caiaphas ;  he  only  states  that  he 
was  led  to  Annas  without  saying  what  occurred  there. 
Because  ist.  John  inserts  a  long  description  of  Caiaphas, 
irrelevant  on  the  other  view.  2nd.  John  uses  the  term  High 
Priest  throughout,  and  to  him  as  to  Syns.  Caiaphas  was 
High  Priest.  Comp.  Westcott.  3rd.  The  denials  of  Peter 
explained  without  hypothesis  of  same  house.  4th.  v.  24. 
Not  necessarily  in  its  place  of  occurrence,  because  of  the 
aorist,  and  motive  the  aggravation  of  the  blow  inflicted 
when  Jesus  was  in  bonds. 

The  Preliminary  Examination  in  John.  Taken  to  Annas, 
because  real  head  of  the  family,  and  of  more  personal  in- 
fluence than  Caiaphas.  The  old  idea  that  the  Chief  Priests 
were  Pharisees,  and  that  the  Sanhedrin  represented  that 
party,  has  been  changed.  They  were  Sadducees ;  appointed 
by  Quirinius,  Acts  iv.  5,  6,  v.  17  ;  son  of  this  Annas,  and 
name  sake  Sadducee,  and  persecutor  after  death  of  Festus, 
A.  D.  62;  in  Gospel  history  the  Pharisees  the  active  in- 
stigators of  opposition  to  Christ  until  these  last  scenes,  when 
it  became  official,  and  they  no  longer  mentioned  ;  and  Talmud 
describes  the  composition  of  Sanhedrin,  composed  of  venal 
and  immoral  families.     See  Schiirer,  Farrar's  quotations,  &c. 

The  examination  was  different  from  that  before  the 
Sanhedrin  in  Syn.  and  preliminary. 

See  Articles  on  the  Trial  of  Jesus  Christ,  by  Alexander 
Taylor  Innes,  in  Contemporary  Review  for  Aug.  and  Oct. 
1877.  Temper  of  Jewish  criminal  practice  mild,  prejudice 
against  capital  punishments.  Stress  laid  upon  publicity,  and 
freedom  of  accused  from  private  questioning.  Deut.  xix. 
15.  This  questioning  therefore  illegal.  The  point  of  question 
was  his  doctrine,  and  his  disciples.  Christ  silent  on  the  latter, 
to  shield  them.  To  the  others  he  announces  that  he  spoke 
openly  and  to  the  world,  in  Synagogue  and  Temple.  Allu- 
sion to  law,  bear  witness. 


I04 

The  objection  to  John's  account  that  he  tells  nothing  of 
the  ecclesiastical  trial  answered  by  this  record,  and  chiefly 
that  the  result  of  that  trial  is  summed  up  in  the  accusations 
made  before  Pilate  on  the  ground  of  it.  John  no  motive 
for  details  given  in  Syns. 

Peter's  Denials.  For  tables,  see  Westcott's  Com.  John, 
p.  264.  M.M.  postpone  to  account  of  trial  before  the  San- 
hedrin.  John  shows  they  began  at  the  preliminary  exam- 
ination. All  show  that  they  occurred  at  night,  before  cock 
crow,  or  3  a.  m.  Luke  puts  in  connection  with  other  in- 
cidents of  Christ's  humiliation. 

Two  disciples,  by  inference  from  John,  himself  with 
Peter,  followed  to  High  Priest's  house.  How  he  was  known 
there  not  stated.  Fire  kindled  in  the  court,  the  room  in 
which  the  examination  was  held  opening  upon  it,  and  raised 
above  it,  so  that  the  wAq  was  both  y-axio  and  l^io.  With  all 
variations,  each  Evangelist  records  prediction  of  three 
denials,  and  the  threefold  occurrence,  i.  The  charge  bj'  the 
portress.  Peter  denies.  2.  Goes  to  the  gateway,  charge  by 
the  same  girl,  Mk.,  repeated  by  another,  Mt.,  and  a  man, 
Lk.,  and  the  bystanders  John.  Difference  as  to  place, 
the  fire  and  gateway,  explained  as  repetitions.  3.  An 
hour  later,  charged  by  his  Galilean  speech.  Peter  began  to 
curse  and  to  swear  that  he  knew  not.  Not  simple  profanity, 
but  perjury,  taking  his  oath  that  he  knew  not.  The  first 
cock  crowing,  only  by  Mk.  ;  the  second  by  the  others.  The 
Lord  looked  upon  Peter,  and  he  remembered,  and  went  out 
and  wept  bitterly. 

§  145.  Jesus  before  Caiaphas  and  the  Saiihedrin.  Con- 
demned and  Mocked.  Question  of  harmony  between  Lk.  and 
M.M.  By  M.M.  Ecclesiastical  trial  before  Peter's  denials, 
and  at  night,  and  a  distinct  assembling  in  the  morning;  Lk. 
omits  former,  and  expands  the  latter  to  include  the  con- 
fession of  Jesus,  and  the  condemnation.  L  The  best  view  is 
that  M.M.  gives  a  night  session,  omitted  by  Lk.,  who  gives  a 
fuller  account  of  the  morning  meeting.  Mt.  xvii.  i.  Mk. 
XV.  I.  Order  ;  led  to  Annas,  by  him  sent  bound  to  Caiaphas, 
who  while  the  court  assembles  questions,  as  in  John ;  after 
the  court  meets,  the  night  trial  M.M.,  resulting  in  condem- 
nation and  mockery;  in  morning  a  formal  reassembling, 
M,  M.  L.,  sentencing  and  reference  to  Pilate,     i.   Harmonizes 


I05 

without  disturbing  order  of  either  account.  2.  Each  shows 
that  there  were  two  meetings.  3.  The  early  date.  Mt. 
xxvii.  I.  Mk.  XV.  i.  Lk.  v.  6^^  and  John  xviii.  28,  still  very 
early  when  they  came  to  Pilate.  Lk's  account  66-71  differs 
from  M.  M.  No  evidence  of  a  formal  process.  No  witnesses, 
only  repeal  question  and  sentence,  as  though  taking  up  the 
trial  at  the  point  reached  at  night.  5.  Reason  for  morning 
trial.  M.M.  say  to  consult  how  to  carry  sentence  into  effect. 
Besides,  the  law  made  night  trials  illegal,  and  sentences  at 
same  session  with  condemnation.  6.  The  buffeting,  Lk. 
63-65,  in  natural  order,  and  after  condemnation.  The  other 
view  supposes  either  before  trial,  or  transposed  till  after 
morning  meeting,  or  twice  repeated.  7.  Some  argue  from 
Lk.  that  the  morning  session  was  in  the  usual  place  of  meet- 
ing, the  Gazzith,  or  Hall  of  Hewn  Stones,  on  east  corner  of 
Court  of  the  Priests.  Lightfoot  says  a  year  before  this,  they 
went  to  the  Shops,  or  Market  place  of  Sons  of  Annas. 
Schiirer  rejects.  Schlirer,  Edersheim,  Weiss,  say  all  the 
proceedings  in  the  same  place,  High  Priest's  house. 

n.  The  other  view  is  that  Lk.  xxii.  66-71  is  parallel 
with  Mt.  xxvi.  57-69;  there  was  but  one  trial,  and  after  day- 
break. Rob.  Meyer.  Ell.  Because  question  in  Luke  is  same 
as  in  Mat.  i.  \Vhen  M.  M.  speaks  of  the  Sanhedrin  in  the 
house  of  the  High  Priest  when  Christ  first  arrives  there,  it  is 
anticipation.  2.  The  apparently  new  meeting,  Mt.  xxvii.  i. 
Mk.  XV.  I,  not  new  but  resumptive,  or  a  new  gathering  for 
consultation.  Not  agree  with  formal  summary  of  classes  com- 
posing the  Court. 

In  either  case  the  night  trial  evidence  of  the  haste  of 
Priests,  and  readiness  to  act. 

The  Trial.  Was  the  Court  legally  constituted,  and  the 
trial  legally  conducted  ?  Edersheim  says  not,  because  of  the 
place.  But  titles  of  those  composing  court,  witnesses,  state- 
ment to  Pilate ;  only  necessity  for  formal  investigation 
was  to  influence  the  people  by  compliance  with  law.  But 
Jewish  claim  that  all  was  legal  disproved,  i,  because  case 
prejudged ;  2,  because  arrest  before  trial,  private  question- 
ing, night  trial  in  criminal  case,  condemnation  by  confession 
of  accused,  and  on  same  day  with  trial,  all  illegal.  See 
Innes.  Responsibility  upon  witnesses.  In  what  sense  false? 
Christ  said    "  Destroy  this   Temple  and    I  will  rebuild  it  in 


io6 

three  days";  they  said,  he  said  "  I  will  destroy"  ;  they  wrest 
a  prediction  of  the  resurrection,  into  a  threat  against  their 
institutions.  Although  false,  they  dare  not  go  so  far  as  to 
fabricate  testimony  to  suit  them,  because  their  object  was  to 
alienate  the  people  from  him.  Talmud  divides  testimony 
into  vain,  standing,  and  adequate  testimony  or  of  those  that 
agree  together.  To  this  corresponds  Mk's.  tarj,  adequate  to 
condemn,  or  agreeing  together.  Law  required  agreement 
of  two  witnesses. 

The  crime  charged  was  blasphemy.  It  is  difficult  to 
understand  why  they  could  not  obtain  testimony,  because  it 
had  been  repeatedly  charged  during  the  latter  part  of  the 
ministry,  they  had  attempted  to  stone  him  for  it  tumultuously, 
and  it  had  been  in  Jerusalem  and  in  the  presence  of  the 
Rulers. 

The  claim  of  Messiahship  would  be  difficult  to  prove 
because  it  had  not  been  formally  made.  He  had  never  used 
the  title  publicly.  It  would  not  by  itself  be  blasphemy.  They 
expected  a  Messiah,  and  urged  him  to  be  Messiah  on  their 
terms.  But  a  Messiah  who  was  Son  of  God,  was  blasphemy. 
We  can  only  say  a.  That  the  two  elements  were  combined 
in  their  minds.  A  Christ  who  claimed  divinity,  and  the 
difficulty  of  establishing  one  element  affected  the  whole,  b. 
That  the  claim  of  divinity  had  been  in  profound  language, 
impossible  for  them  rightly  to  interpret,  and  difficult  to 
repeat ;  so  that  while  the  impression  was  made  of  blasphemy, 
they  could  not  get  two  witnesses  to  reproduce  words  that 
would  be  regarded  as  legally  adequate  for  the  charge.  The 
High  Priest's  question  combines  the  two,  Christ's  answer 
combines.  The  mere  assertion  I  am  the  Christ,  would  not 
be  blasphemy.  Therefore  the  title  Son  of  God,  not  used 
merely  as  a  Messianic  title. 

The  dilemma  of  the  Priests  a  confession  of  innocence, 
and  would  secure  his  release  unless  he  himself  voluntarily 
relieved  them.  He  silent  because  their  charges  illegal,  and 
for  his  dignity.  Then  the  High  Priest  adjures  him  to  say, 
"  Art  thou  the  Christ  the  Son  of  the  Blessed."  The  first 
time  he  accepted  the  title  Christ  publicly  ;  the  first  time  he 
used  the  title  Son  of  God  under  circumstances  where  he  did 
not  intend  to  escape  from  the  violence  it  caused. 


The  High  Priest  rent  his  clothes;  Lev.  x.  6;xxi,  lO. 
All  voted  guilty  of  blasphemy,  Lk.  xxiii.  5,  probably  also 
Nicodemus.  The  mockery  and  buffeting ;  Lk.  Same  M.M. 
and  follows  sentence.  Rob.  after  morning  trial ;  some  say 
twice.  Mt.  uses  plural,  Mk.  bTTTjpevac,  Lk.  the  Roman  Guard. 
Spitting,  blows,  "  blasphemy"  charges.  His  bearing  relieves 
their  fear  of  his  power. 

§  146.  Morning  Meeting  of  the  Sanhedrin.  Death  of 
Judas.    Jesus  led  to  Pilate. 

Friday  Nisan  15  th  W.  R.  A.  Lange. 
"  14  Bleek. 
An  informal  consultation,  a  continuation  of  foregoing,  or  a 
new  assembling,  some  say  in  the  usual  place  of  meeting.  For 
purpose  of  complying  with  law  that  forbade  night  trials,  and 
sentence  on  same  day  with  trial.  Also  to  consult  wars.  Oava- 
rojaac  ahxbv.  Very  early.  The  question  early  put,  "  if  thou 
art  the  Christ,  tell  us,"  as  if  resuming.  Christ's  answer,  if 
I  should  tell  you  ye  would  not  believe,  implies  different 
time  from  previous,  "  I  am."  All  repeat  "  art  thou  the  Son 
of  God."  The  Messianic  claim,  combined  with  claims  of 
divinity  required.  They  bound  him  and  took  him  to  Pilate. 
These  questions  of  harmonizing  not  affect  the  historical 
result ;  the  Ecclesiastical  trial,  condemnation,  and  appeal  to 
Pilate.  Strauss  eliminates  all  that  corresponds  with  pro- 
phecy ;  Christ  charged  with  attempt  to  overthrow  Jewish 
religion,  and  condemned  for  blasphemy.  Many  Jewish 
writers  claim  that  the  Sanhedrin  had  no  hand  in  it,  but 
Christ  tried  by  Romans  only. 

§  151.  Judas  repetits  and  hangs  himself.  Only  in  Mt. 
and  Acts  i.  18.  R.  transposes  till  actual  delivery  of  Jesus  to 
Jews,  because  Judas  not  give  up  hope  till  then.  Exalts  Christ 
by  showing  effect  of  hostility  to  him  ;  so  Peter  Acts  i.  i5, 
so  field  of  blood  a  monument  against  the  Jews  ;  Judas  con- 
trasted with  Peter  ;  prophecy  fulfilled ;  another  confession  of 
innocence.  This  reaction  of  mind  of  Judas,  no  proof  that  he 
had  not  intended  to  procure  death  of  Jesus.  Casting  money 
down  in  the  vaoQ,  where  the  Priests  served  ;  type  of  the  in- 
carnation. No  inconsistency  between  Mt's.  and  Peter's 
accounts ;  Mt's.  historical,  Peter's  rhetorical  use  of  well 
known  facts.  Potter's  field.  Clay  for  vessels  of  which  large 
quantities   required  in  Temple,  brought  from  this  hill,  and 


io8 

the  sherds  thrown  into  the  valley.  Prophecy  Mt.  refers  to 
Jeremiah  in  Zach.  xi.  12.  Jeremiah  stood  first  in  Book  of 
Prophets  and  gave  name  to  whole,  or  Hengst.  Christol. 
Vol.  ii.,  the  later  prophecy  based  upon  the  earlier.  See 
Fairbairn's  Herm.  Man. 

Resuming  §  146.  yesus  before  Pilate.  Sanhedrin  had 
not  power  of  capital  punishment,  taken  away  forty  years 
before  this,  as  Talmud  states  ;  anxiety  of  Jews  for  Pilate's 
action;  John  xviii.  31.  Not  conclusive  that  in  persecution 
of  Church,  Saul  had  letters  from  the  Chief  Priest,  and 
Stephen  ;  then  connived  at  by  Romans,  not  involving  political 
issue ;  and  the  governor  now  in  Jerusalem.  Case  of  Paul 
analogous.  Thus  the  death  by  Crucifixion,  John  xviii.  32  ; 
and  participation  of  Gentiles. 

Pilate  the  fifth  i-TiirpoTioi;  of  Palestine.  A.  D.  6,  Judaea 
and  Samaria  appended  to  Syria,  but  retaining  subordinate 
governor,  with  civil  and  military  jurisdiction.  Pilate  odious 
to  Jews,  for  cruelty  and  insults,  introducing  the  standards 
with  images  of  Emperor,  and  decorating  his  palace  with 
shields  bearing  idolatrous  devices,  and  using  Temple  funds, 
and  military  massacre.  See  Lk.  xiii.  i.  Removed  A.  D. 
36,  by  complaint  for  attack  on  Samaritans  on  Gerizim,  sent 
to  Rome,  Eusebius  says  committed  suicide,  like  Judas. 
Traditions  Mt.  Pilatus,  Switzerland.  Not  below  average  of  a 
Roman  general.  In  his  dealing  with  Christ  he  went  as  far  as 
was  possible  without  a  heroic  self  sacrifice,  in  his  defense ; 
and  this  he  was  not  equal  to  ;  his  dilemma,  knew  of  Christ's 
character  and  miracles,  of  his  popularity;  and  yet  unwilling 
to  offend  the  Priests.  His  crime  is  cowardice.  Element  of 
superstition  also  in  him,  impressed  by  title  Son  of  God,  and 
his  Vv'ife's  dream. 

The  Trial.  The  Sanhedrists  in  a  body,  came  ;  if  from 
the  Gazzith  or  Shops,  crossing  theTyropaeon ;  some  say  the 
Castle  of  Antonia,  more  commonly  Herod's  palace,  on  northern 
side  of  Mt.  Sion  ;  bears  chiefly  on  the  direction  of  the  Via 
Dolorosa.  The  Jews  could  not  enter  the  Palace,  because 
not  purified  from  leaven ;  used  to  prove  that  the  feast  not 
till  night,  and  that  this  was  the  14th;  rather  proves  that  it 
was  the  15th,  because  on  the  14th  all  Jews  were  engaged  in 
carrying  leaven  out  of  their  houses.  Synoptists  give  outline 
facts,  John  adds  preliminary   interview    between    Pilate   and 


I09 

Priests,  between  Pilate  and  Jesus.  Pilate  came  out  and 
asks  their  accusation.  As  result  of  this  consultation, 
they  expect  to  induce  Pilate  to  execute,  on  ground  of 
their  own  condemnation.  They  could  not  substantiate 
a  civil  or  political  charge.  Pilate  would  not  entertain 
the  ecclesiastical  charge.  Therefore  they  ask  a  favor.  Pilate 
resists  through  knowledge  of  the  popular  feeling,  until 
that  changed,  and  then  gives  way.  So  that  the  Priests'  plan 
prevails.  Pilate  answers,  judge  him  according  to  your  law; 
means  that  he  refused  to  execute  unless  he  examined.  They 
reply  they  have  not  power  to  execute.  Then  Pilate  puts  the 
question,  art  thou  the  King  of  the  Jews.  Lk.  v.  2,  the 
Priests  say  that  he  made  this  claim  ;  comes  therefore  between 
John  vv.  32,  33.  They  now  charge  with  the  political  claim, 
and  support  it  by  false  statement  that  he  forbade  the  people 
to  pay  Roman  taxes.  Pilate  knew  that  Jews  would  not 
persecute  a  Messianic  claimant  for  promising  independence 
of  Rome.  The  real  ground  of  their  persecution  was  that  he 
refused  to  do  what  they  charge  him  before  Pilate  with  having 
done.  Pilate  must  investigate  this.  And  takes  Jesus  within 
the  Pretorium,  and  out  of  company  of  the  Priests,  and  asks 
"  Art  thou  a  king  then  ?"  Could  not  have  been  ignorant  of 
Jewish  Messianic  hopes. 

If  Christ  replied  in  affirmative  without  explanation, 
would  be  an  admission  of  the  accusation.  He  must  dis- 
tinguish the  political  and  spiritual  idea  of  his  Kingship,  he 
is  a  King  who  comes  to  bear  witness  to  the  truth.  Pilate's 
question,  "  What  is  truth  ?"  Explained  as  earnest,  or 
skeptical  despair,  or  indifference.  Went  back  to  Jews  say- 
ing he  found  no  fault  in  him.  A  kingdom  of  truth  did  not 
threaten  Rome,  it  threatened  Jewish  independence.  The 
Priests  enraged  repeat  all  the  charges  once  made.  Among 
them  Pilate  hears  the  name  Galilee,  that  he  disturbed  the 
nation  from  Galilee  to  Jerusalem.  Suggests  the  possibility 
of  being  free  from  responsibility  by  sending  Christ  to  Herod. 
On  ground  of  being  a  Galilean,  he  would  be  under  his 
authority.  Charges  of  incongruity  in  separate  narratives 
easily  met. 

§147.  yesus  before  Herod.  Some  say  to  compliment 
Herod,  and  to  fortify  himself  by  another  opinion,  or  for 
knowledge  from  a  Galilean  prince ;  moie  commonly  to  get 


no 

rid  of  the  case.  Herod  Antipas,  had  desired  to  see  Christy 
as  he  had  been  influenced  by  John,  trouble  of  conscience, 
interest  in  religious  affairs,  in  Jerusalem  now  officially  at 
Passover.  Silence  of  Christ,  because  of  character  of  Herod, 
and  because  there  was  no  real  bearing  on  his  case.  Herod 
and  his  soldiers,  mocked,  struck,  put  on  him  the  iadrjTa 
Xa/uTTpdv,  some  say  white,  of  candidate  for  office  ;  some  soldier's 
scarlet  cloak,  in  mockery  of  royalty.  Enmity  of  Pilate  and 
Herod  not  explained  in  history.  Possibly  slaughter  of 
Galileans,  Lk.  jciii.,  occasion ;  referred  to  in  prayer  of  the 
Christians,  Acts  iv.  26.  Some  argue  from  Herod's  presence, 
that  Pilate  was  not  in  the  Herodian  palace.  Another  witness 
to  innocence  of  Jesus. 

§148.  Pilate's  third  attempt  to  release  Jesus.  Jesus  and 
Barabbas.  John  merely  keeps  the  connection,  M.  M.  exhibit 
the  humiliation  of  the  King.  Returned  from  Herod  without 
accusation.  Pilate  proposes  to  release  Jesus,  but  after  chas- 
tisement to  satisfy  the  Jews.  Failing  in  this  he  appeals  to 
the  people  who  thus  far  have  favored  him,  but  under  in- 
fluence of  the  Priests  the  people  demand  Barabbas.  Mean- 
while the  message  from  Pilate's  wife  arrives,  and  he  a  second 
and  third  time  urges  his  release,  but  is  finally  prevailed  upon 
to  give  him  up. 

The  Judgment  Seat,  John  xiv.  13,  AcdoavpcoTov  a  port- 
able platform  for  the  ^r^fxa',  the  pavement  of  the  Court  of  the 
Gentiles  in  the  Temple;  an  elevated  platform  before  the  court 
of  the  Palace  of  Herod.  Pilate  summons  Priests  and  people, 
formally  declared  that  he  had  questioned  Jesus,  found  no 
fault,  nor  yet  Herod  ;  he  proposes  to  scourge  him  and  release 
him.  Illogical  proposition,  to  humor  the  Jews.  Judicial 
finding  that  Christ  had  proposed  no  political  revolution ; 
contrary  to  rationalistic  theories.  Next  proposes  to  release 
him  as  a  criminal.  This  plausible,  for  as  yet  the  people  had 
overawed  the  priests  ;  but  the  fatal  step ;  false  to  Christ  if 
innocent,  fatal  because  the  people  change.  Mt.  v.  18,  Mk.  v. 
10,  he  knew  that  the  priests  had  delivered  him  through  jealousy 
and  unless  the  people  favoured  him  would  not  have  insisted 
on  his  death.  From  Mt.  it  would  seem  that  the  idea  of  the 
appeal  was  Pilate's,  from  Lk.  as  if  suggested  by  the  people. 
As  if  finding  him  insisting  on  surrendering  a  prisoner,  they 
say  rather  give   us  Barabbas  ;  Mt.  most  particular,  and  best 


Ill 

harmonizes  the  others.  Some  suggest  that  the  presence  of  the 
people  is  accounted  for  by  their  expecting  the  release  of 
Barabbas  according  to  custom.  The  custom  not  elsewhere 
referred  to ;  may  have  been  Pilate's.  Indicates  that  the  feast 
had  been  observed  the  night  before.  Barabbas  guilty  of 
insurrection,  the  crime  of  which  the  priests  accuse  Jesus. 
Also  of  murder  and  robbery.  Probably  a  Zealot ;  accounts 
for  his  popularity.  The  reading  Jesus  Barabbas,  suggested 
to  some  that  he  was  a  false  Messiah. 

The  people  hesitate,  and  are  persuaded  by  the  priests. 
The  message  from  Pilate's  wife  occasioned  by  a  dream^ 
affected  him.  Shows  element  of  superstition  in  him.  The 
people  decide  for  Barabbas.  Pilate  asks  what  shall  I  do  with 
Jesus  who  is  called  Christ,  the  King  of  the  Jews  ?  As  if 
ready  to  release  both.  The  people  cry,  Crucify  him  !  He 
remonstrates,  why,  &c.  They  insisted  with  loud  cries, 
demanding  that  he  be  crucified.  And  the  voices  of  them  and 
of  the  priests  prevailed.  Constitutes  a  national  rejection, 
not  a  party  persecution.  How  account  for  the  popular  change  ? 
1.  The  composition  of  the  assembly  different,  before  Galileans, 
now  those  under  the  influence  of  the  priests.  Not  adequate; 
the  whole  city  before  overawed  the  priests  ;  now  there  is  no 
effort  in  that  direction.  2.  Hatred  of  Romans  and  personal 
unpopularity  of  Pilate.  3.  Christ  had  been  convicted  of 
blasphemy.  4.  The  real  reason,  was  that  the  priests  con- 
vince them  that  he  would  not  assume  the  political  role. 
Their  previous  enthusiasm  based  on  mistake  ;  when  they  see 
Christ  humiliated,  they  are  proportionally  angry.  The  greatest 
crime  of  the  race,  the  free  choice  of  the  people. 

Jews  say  crucify  I  although  not  their  national  mode  of 
execution,  because  it  was  to  be  effected  by  Romans. 

The  hand  washing  by  Pilate,  some  transfer  to  John 
xix.  12,  or  15,  because  it  would  be  Pilate's  last  act.  Better  in 
Mt's.  order.  Natural,  not  national,  expression  of  innocence^ 
and  leaving  responsibility  with  law,  v[izt:;  otpiaQi  corresponds 
with  the  ah  Oit^rj  of  the  priests  to  Judas.  And  7ia<;  6  labi; 
reply,  "his  blood  be  upon  us  and  upon  our  children."  They 
invoke,  what  Christ  and  Paul  assert,  is  the  consequence  of 
their  rejection.  See  Farrar's  pages  on  the  revenges  of  history, 
Strauss's  argument  that  this  imprecation  comes  from  the 
standpoint  of  later  times,  involves  the  whole  question  of 
historicity,  and  adds  no  critical  strength  to  his  theory. 


112 

Pilate  gave  sentence  that  the  Jews'  request  should  be 
granted.  Evidently  regards  himself  as  merely  consenting  to 
pressure;  so  comes  to  point  where  the  Priests  began.  Bar- 
abbas  not  the  scape- goat,  nor  the  sinner  freed  by  death  of 
Christ. 

§  149.  Jesus  Scourged  and  Mocked.  Luke  omits.  Usual 
preliminary  to  Crucifixion,  M  M.  But  John  connects  with  a 
new  effort  of  Pilate  to  prevail  upon  the  Jews  to  consent  to 
the  release  of  Christ,  cf  Lk.  vv.  16,  22.  Some  say  twice 
scourged ;  or  Lk.  and  J  state  design  in  Pilate's  mind  con- 
nected with  the  usual  practice.  Soldiers,  not  lictors,  because 
Pilate  sub-governor.  Manifest  sympathy  of  Romans  with 
Jewish  persecution  shows  Gentile  share  in  rejection.  oXr^v  ttjv 
aTieipav ;  in  court  of  palace.  Roman  scourging  more  un- 
merciful than  Jewish.  The  mockery  ;  the  scarlet  military 
cloak.  Some  say  same  as  before  Herod ;  others  say  that 
white.  Twigs  of  a  thorn  bush  plaited  into  a  crown  ;  probably 
a  familiar  bush  in  Palestine.  Often  said  that  the  suggestion 
is  of  a  vietor's  wreath,  rather  than  a  royal  crown ;  but 
nothing  of  the  kind  in  the  text;  the  reed  in  right  hand  for 
scepter  ;  and  bowed  the  knee  before  him  saying  Hail,  King 
of  the  Jews.  Again  blows  and  spittle,  like  Jewish  spite  from 
Roman  soldiers.  These  indignities  illustrate  the  human  sin 
that  caused  them  ;  and  as  sin  of  the  world  ;  the  gentleness  of 
Christ;   his  divinity  in  contrast  with  his  deepest  humiliation. 

§  1 50.  Pilate's  new  effort  to  release  Jesus.  Ecce  Homo. 
Only  in  John.  Cannot  be  combined  with  §  148.  John  says 
this  followed  upon  the  scourging.  Seeing  him  so  humiliated, 
thinks  that  can  no  longer  be  the  object  of  jealousy,  and  so 
exhibits  him  to  the  people.  l8ob  b  dvdpcoTio^.  Compassion, 
contempt ;  Farrar  says  admiration  and  conviction  from  the 
bearing  of  Jesus,  but  submission  not  admirable  to  a  Roman. 
Traditionary  spot  on  the  Via  Dolorosa.  The  effect  is  a  new 
outcry.  Is.  Hi.  14,  liii.  2,  Ps.  xxii.  6.  John  specifies  Priest  as 
joining.  Pilate  says  take  ye  him  and  crucify  him,  ironical 
recurrence  to  his  first  position.  The  Priests  for  the  first  time 
explain  that  he  had  been  condemned  by  their  law  for 
blasphemy,  the  sentence  for  which  they  could  not  execute. 
Effect  of  the  claim  to  be  Son  of  God  on  Pilate  ;  polytheistic 
associations,  Son  of  national  God  of  Jews ;  appeals  to  his 
superstition.     Leads   Jesus   apart,  and   renews  the  question. 


«I3 

Whence  art  thou  ?  Jesus  now  silent,  because  Pilate  had 
failed  in  duty,  and  because  if  he  reinforced  him,  he  would  not 
have  yielded.  Surprised,  he  appeals  to  his  power;  Christ 
answers  he  has  none  except  what  is  allowed  him,  therefore 
they  that  have  betrayed  him  have  the  greater  sin.  Force  of 
this  therefore  ?  Upon  this  Pilate  determines  to  release  him. 
The  Jews  make  their  final  effort;  urging  the  political  bearing 
of  the  claim.  No  friend  of  Caesar's  ;  technical  designation,  of 
governors.  Pilate  knew  this  baseless  ;  but  afraid  of  even  the 
form  of  a  complaint  to  Emperor,  because  of  his  past  record, 
and  jealousy  of  Tiberius.  Finally  suffered  this  very  thing  on 
complaint  of  Vitellius,  Governor  of  Syria.  Pilate  finally  gave 
him  up.  John  mentions  the  day,  and  the  hour.  It  was 
TiapaoxeuTJ  zoo  nda^a.  See  on  chronology,  preparation  day  or 
Friday  of  the  Passover  week.  "  Behold  your  King  !"  They 
cried  Away  with  him  !  Crucify  him  !  They  procure  his  death 
on  the  charge  of  being  precisely  that  which  for  not  being  they 
reject  him.  See  Ecce  Homo,  pp.  35,  36.  Pilate's  long 
resistance. 

§  152.  /esus  led  to  Calvary.  Time  of  the  Crucifixion. 
Prominent  question  between  Mk.  xv.  25.  "And  it  was  the 
third  hour  and  they  crucified  him,"  and  John  xix.  13,  it 
was  about  the  sixth  hour  when  Pilate  pronounced  sentence. 
I.  Eusebius.  Rob.  John  error  of  text  from  similarity  of 
letters  for  three  and  six.  2.  izapaaxeurj  denotes  only  end  of 
the  day,  from  3  p.  m.  to  6.  and  six  hours  before  agrees  with 
Mk.  4.  Grotius,  Calvin,  &na  in  sense  of  division  of  three 
hours,  so  that  Mark's  third  hour  was  anywhere  between  9-12. 
5.  Connect  wf>a  with  rou  Tiday^a,  sixth  hour  of  the  feast, 
counting  from  midnight.  6.  Ellicctt,  Andrews.  Both  in 
loose  sense,  somewhere  after  9  and  before  12,  not  far  apart.  7. 
Lange.  Different  points  of  view,  Mark  omits  Pilate's  last 
efforts  to  release,  and  counts  from  beginning  of  scourging 
which  was  part  of  execution  of  sentence  ;  John  from  Pilate's 
surrender.  Farrar  objects  that  aorist  is  used,  not  imperfect, 
not  conclusive.  8.  We.stcott,  Ewald,  Wieseler,  that  John 
was  Roman  reckoning,  sixth  hour  about  6  a.  m.  Probable 
because  writing  in  Ephesus,  and  late  in  century,  and  im- 
proves idea  of  time  throughout  the  Gospel.  See  Notes 
Westcott's  Com. 


114 

WESTCOTT'S  APPROXIMATION. 

1 :00  a.  TO.     The  Agony. 
Betrayal. 

Conveyance  to  the  High-Priest's  house,    probably   ad- 
joining "The  Booths  of  Hanan." 

2:00  a.  m.     The  preliminary  examination  before   Annas  in  the  presence 
of  Caiaphas. 

3:00  a.  m.     The  examination  before  Caiaphas  and  the  Sanhedrin  at  an 
irregular  meeting  at  "the  Booths." 

5:00  a,  m.     The  formal  sentence  of  the  Sanhedrin  in   their  own   proper 
place  of  meeting,  Gazith  or  Beth  Midrash. 
First  examination  before  Pilate  at  the  Palace. 

5:30  a.  m.     The  examination  before  Herod.     Scourging  and  first  mock- 
ery by  the  soldiers  at  the  Palace. 

6:30  a.  m.     The  sentence  of  Pilate,  John  xix.l4. 

7:00  a.  m.     The  second  mockery  by  soldiers. 

9:00  a.  m.     The     crucifixion     and     rejection     of    stupefying     draught. 
Mark  xv,25. 
12:00       m.     The  last  charge. 
12 — 3  p.  m.     Tlie  darkness. 

3:00  p.  m.     The  end. 

Place  of  crucifixion.  M.M.L.  Golgotha,  translated  xpavcou 
TOTToc,  Lk.  xpaviov  or  Calvarium,  whence  Calvary.  Only  in 
Lk.  xxiii.  33.  Jerome's  explanation,  place  of  burial  for 
executed  criminals.  But  singular,  and  unclean  place,  Joseph 
would  not  elect  for  family  tomb.  Others  explain  by  shape  of 
ground,  or  of  some  protruding  rock.  Outside  the  walls,  Mt. 
xxviii.  II.  John  xix.  17.  Heb.  xiii.  12.  Near  City.  John  xix. 
20.  Sepulchre  near  the  Cross.  John  xix.  41.  In  a  garden 
and  hewn  in  a  rock.  Question  of  traditional  site  depends  on 
direction  of  second  wall.  Dr.  Robinson  thought  it  included, 
Williams  excluded.  See  architectural  argument  of  Ferguson 
in  Eng.  Ed.  Smith's  Diet.  Art.  Jerusalem,  changed  in  Am. 
Ed.  Tradition  supported  by  statement  of  Eusebius  that 
Helena  built  church  over  it.     Opinion  reviving  now. 

Significance  of  death  of  Christ  by  Crucifixion,  i. 
Universal  association  with  it  as  penal.  The  judicial  idea 
made  prominent.  See  Deut.  xxi.  23,  Gal.  iii.  13.  See 
Lightfoot's  Galatians.  2.  Universality.  Jewish  Messiah  at 
hands  of  Romans  Comp.  promise  to  Abraham.  Gal.  iii.  14. 
John    xii.    32.     3.  Conspicuous,    associated    with   object    of 


115 

faith.  4.  Painfu!  and  shameful,  expressed  desert  of  Sin.  Cf. 
Plato's  portrait  of  the  perfect  man.  Resp.  11,  361,  362. 
Lightfoot:  Phil.  p.  291.  5.  Lingering,  gave  opportunity  for 
effect,  and  for  words.  6.  Perfectly  attested ;  notorious  at 
the  time,  and  the  church  built  on  the  faith  of  it  while  wit- 
nesses survived.  Change  in  Christian  association  ;  Chrys- 
ostom. 

Form,  X  ,  T.,  or  latin.  Tertullian  supposed  to  indicate 
second.  Common  testimony  of  Fathers,  the  latin  form, 
refer  to  four  points,  inscription  above  it.  Artistic  repres- 
entation too  high,  for  effect.  Could  be  reached  by  hyssop 
branch. 

Removed  soldier's  cloak,  restored  his  own  garments. 
Artists  retain  crown  of  thorns,  which  is  improbable.  Roman 
law  required  immediate  execution.  Jewish  interest  demanded 
it  for  fear  of  another  popular  change.  Pilate  had  no  lictors, 
therefore  a  centurion  and  quaternion  of  soldiers  detailed. 
Centurion  usually  mounted.  Tablet  round  neck  of  con- 
demned, herald  in  advance.  By  Roman  usage  condemned 
bore  his  own  cross.  John  xix.  17.  Syn.  soldiers  laid  hold 
of  Simon  the  Cyrenian.  Probably  took  hold  behind. 
dyyaf}suou(T(u,  Persian  word,  impressing  on  royal  service. 
Some  think  Simon  a  slave.  Perhaps  selected  because  coming 
in  met  those  going  out.  Acts  ii.  10,  Synagogue  of  Cyre- 
nians  in  Jerusalem  ;  xiii.  i  Simon  Niger  and  Lucius  of  Cyrene. 
Father  of  Alexander  and  Rufus  Meyer  thinks  evidence  that 
he  became  a  Christian.  May  identify  with  names  in  Paul's 
Eps.  No  evidence  that  this  not  a  feast  day  because  he  was 
coming  in  from  work. 

Multitude  accompanying,  and  women  making  larnenta- 
tion.  Not  official  mourners,  nor  Galilean  women,  nor  mere 
compassion.  The  women  had  not  been  subjected  to  the 
influences  which  changed  the  feeling  of  the  citizens.  Braune 
says  no  instance  in  the  Gospels  of  a  woman  saying  or  doing 
any  thing  hostile  to  Christ.  Christ's  words  like  lamentation 
over  the  city,  show  his  thoughts  at  the  time.  Green  and 
dry  tree,  predict  future  destruction.      Ps.  i.     Ezek.  xxi.  3. 

At  Golgotha,  they  offer  wine  mingled  with  myrrh.  Jews 
accustomed  to  provide  these  alleviations.  Soldiers  carried 
a  light  wine  as  part  of  their  rations;  the  mixing  with  bitters 
customary.  Vinegar  and  gall,  generic  terms.  Jesus  refuses,, 
because  he  is  not  now  to  alleviate  his  pain. 


ii6 

§  153.  The  Crucifixion.  Displacement  of  details  not  con- 
tradictory. Affixing  to  cross  more  common  after  it  was  set 
up,  because  of  expressions  ascend  the  cross,  and  idea  of 
Fathers  while  still  customary.  Sedile,  and  binding  neces- 
sary before  the  nailing. 

Some  Fathers  use  epithet  "  three  nailed,"  as  if  feet  were 
crossed,  common  form  of  crucifixion  after  13th  cty.  Most 
Fathers  speak  of  four  nails.  Even  Winer,  De  Wette,  Fritsche, 
resort  to  denial  that  feet  were  nailed,  in  order  to  account  for 
resurrection  by  denying  death.  The  two  robbers,  xaxobpyot, 
conjectured  companions  of  Barabbas.  Some  say  by  Jews  to 
degrade  Christ,  some  by  Pilate  to  offend  Jews.  Completes 
idea  of  the  Cross.  Is.  viii.  12.  Txt.  om.  Mk.  v.  28,  but 
found  Lk.  xxii.  37. 

Lk.  V.  34,  first  utterance  of  Jesus  from  the  cross  ;  "  Father 
forgive  them,  they  know  not  what  they  do."  No  limitation 
of  objects  of  the  prayer.  Not  teach  that  ignorance  justifies 
sin,  but  that  sins  of  ignorance  are  less  guilty  than  of  purpose. 
The  words  from  the  cross  ist.  Utter  the  lessons  of  the 
Cross.  Christ  exercises  His  priestly  office  while  dying  as 
Sacrifice.  2nd.  Reveal  His  mind  in  the  moment  of  extreme 
suffering.     3d.  Illustrate  His  love.     Acts  iii.  I7;vii.  60. 

Parted  garments  among  the  soldiers.  The  Crucified  hung 
naked,  except  a  loin  cloth.  Ripped  the  ^udzia,  but  the  ■)^uov 
was  seamless,  and  they  cast  lots  for  it.  Rule  for  clothes  of 
priests.  Probably  expression  of  feeling  of  some  one  who 
gave  it.  Ps.  xxii.  19.  Title,  borne  by  the  condemned,  was 
by  Pilate's  order  fixed  over  the  head  of  Jesus.  Three  lan- 
guages, of  the  government,  of  the  nation,  of  the  world  and 
church,  Pilate's  motive  some  think  to  assert  adequate 
ground  for  his  sentence.  Others  to  ridicule  Jews.  They 
so  understand  it,  and  Pilate  insists.  A  truth  uttered  falsely. 
Details  originating  in  local  usages  over-ruled  to  express 
Spiritual  truth. 

§  154,  T/ie  Mocking.  Commends  His  Mother  to  jfesus. 
Four  classes  participate,  i,  M.  M.  Those  who  passed  by. 
Ps.  xxii.  7.  The  scoffs  repeat  the  controversy  of  His  life. 
"Thou  that  destroyest  the  Temple,"  etc.,  fulfilled  in  the 
spiritual  sense.  "  If  thou  art  the  Son  of  God."  2.  Lk.  says 
members  of  the  Sanhedrin,  .said  "  he  saved  others,  himself  he 
cannot  save,"  name  Jesus  ;  and  true.     Christ,  King  of  Israel, 


117 

another  of  the  grounds  of  his  condemnation.  His  trust  in 
God,  Ps.  xxii.  8.  3.  The  soldiers  caught  the  temper  of  the 
scene  and  ridicule  his  claim.  Lk.  puts  here  the^ffer  of  wine. 
Some  identify  with  the  first  offer,  others  with  tne  last ;  the 
harmony,  as  mocking  his  thirst  distinct  from  those.  4. 
The  thieves.  "  If  thou  art  the  Christ."  These  scoffs  turn 
upon  the  point  of  difference  between  his  claims  and  their 
Messianic  idea.  Strauss  says  the  Evgts.  put  into  mouth  of 
Priests  words  of  Ps.  xxii.,  and  they  would  not  have  con- 
demned themselves  by  fulfilling  prophecy.  But  prophecy 
furnishes  tests  of  Messianic  idea,  and  they  have  no  other 
resort  than  to  try  Christ  by  their  conception  of  prophecy. 

Conversion  of  the  Penitent  Robber.  The  thief,  the  women, 
the  beloved  disciple,  contrasted  classes.  The  cross  dis- 
criminating. Effect  I.  Insult  of  Jews  to  Christ.  2.  Repre- 
sents the  death  of  substitution.  3.  Exhibits  kingly  and 
judicial  office  of  Christ  at  moment  of  greatest  humiliation. 
4.  His  divinity.  5.  The  divine  election.  6.  The  value  of 
late  repentance,  while  the  danger  of  delay  is  shown  by  the 
impenitent.  And  7th,  The  second  word  from  the  cross. 
This  day  shalt  thou  be  with  me  in  Paradise.  Decisive 
agamst  doctrine  of  purgatory.  Niot  necessarily  against 
that  of  the  intermediate  state,  which  includes  the  question, 
where  was  the  soul  of  Christ  during  the  three  days  before  the 
resurrection.     Prediction  of  speedy  death,  which  was  unusual. 

M.  M.  speak  of  both  thieves  blaspheming.  Lk.  one 
blasphemed,  the  other  penitent.  Either  Mt.  uses  generic 
plural,  or  Lk.  subsequent  to  Mt.  Strauss  says  whole  prayer 
of  the  thief  and  promise  of  Jesus  belong  to  late  develop- 
ment of  doctrine.  Myth,  based  on  idea  that  a  good  man 
carries  to  paradise  those  with  him  when  he  dies,  and  an 
effort  to  find  testimony  for  growing  doctrine  of  divinity  of 
Christ. 

The  women,  His  Mother,  and  her  sister,  Mary  wife  of 
Clopas,  and  Mary  Magdalene,  and  the  disciple  whom  Jesus 
loved.  And  He  committed  His  mother  to  John,  and  from 
that  hour  he  took  her  to  his  own  home.  Shows  His  human 
love,  His  foresight  of  the  church.  Similarit}^  of  character 
between  John  and  Mary,  and  influence  of  Mary  on  John's 
writings.  The  question  whether  the  sister  of  Mary,  was 
Mary  wife  of  Clopas,  bears  on  the  question  of  the  brethren 
of  Jesus. 


ii8 

The  variation  in  enumeration  of  these  present  in  the 
Gospels  ;  and  John  says  they  heard  and  saw,  while  Syns. 
say  they  beheld  afar  off  But  terms  relative,  and  there 
were  probably  movements  in  the  crowd.  Suggestion  that 
Jesus  intended  John  to  take  Mary  away  now,  not  agree 
with  John's  testimony  as  eye  witness  of  the  death. 

§  155.  Darkness,  and  DcatJi  of  Jesus.  Introduces  the  super- 
natural aecompaniments  of  the  crucifixion,  the  darkness, 
earthquake,  rending  of  the  veil,  opening  of  the  graves, 
Divine  testimony,  and  symbols  of  meaning  of  the  death. 
However  strange,  less  strange  than  that  such  an  event  should 
be  commonplace. 

The  darkness  over  the  land  from  6th  to  9th  hours  and 
the  sun  was  darkened.  Question  whether  sun  partially  ob- 
scured until  at  the  close  of  the  hours  it  became  totally  in- 
visible. Most  say  the  ;far  is  causal.  Extent  of  the  darkness, 
probably  Palestine  or  Jerusalem.  Many  Fathers  thought  it 
an  eclipse.  Statement  of  Phlegon  that  in  Olympiad  202,  held 
by  Seyfarth.  But  Passover  at  new  moon,  and  two  years  too 
late.  Others  say  darkening  of  atmosphere  at  earthquake. 
Others  accept  without  naturalistic  explanation. 

The  objections  that  John  does  not  mention  them,  that  not 
in  contemporary  writers,  show  mythical,  and  the  motive  in 
death  of  heroes.  Tertullian  and  Lucian  charge  heathen  with 
suppression  of  secret  records  of  the  fact.  Apostles  do  not 
refer  to  it,  because  they  base  all  upon  the  resurrection.  If 
not  mentioned,  it  is  because  the  phenomena  are  confined  to 
Jerusalem,  and  Jews  would  not  report,  and  the  Christian 
report  is  in  the  Gospels  as  the  only  one  likely  to  survive. 
The  darkness  symbolical  of  the  state  of  the  world  under  sin, 
and  of  the  feeling  in  our  Saviour's  mind. 

The  Lord's  cty  of  anguish,  some  suppose  just  before,  some 
just  after  the  dispersion  of  the  darkness.  Mt.  gives  the 
Hebrew,  Mk.  the  Aramaic  form  of  the  words,  modern  text 
Mt.  like  Mk.  The  only  one  of  the  seven  sentences  from  the 
cross  in  M.  M.  The  truth  expressed  explains  their  preser- 
vation. Also  account  for  mistake  of  the  soldiers;  that  he 
called  Elias,  "  My  God,  my  God,  why  hast  thou  forsaken 
me."  They  imply  extreme  anguish,  and  withdrawal  of  the 
consciousness  of  the  presence  of  God,  as  in  Gethsemane,  If 
we  conceive  more  of  the  communication  of  divine  love  at  one 


119 

time  than  another,  we  admit  the  possibility  of  cessation  ;  at 
the  same  time,  victory  of  faith  ;  my  God.  And  next  words 
of  triumph  ;  "  it  is  finished;  Father  into  thy  hands  I  commit 
my  Spirit."  Some  interpreters  account  for  this  by  his  being 
overcome  by  physical  pain.  Naturalistic  interpreters  say 
these  are  the  opening  words  of  Ps.  xxii.,  repeated  by  him. 
Some  say  mere  ejaculation  of  distress.     Mythical  theory. 

Hearing  the  cry  ■/j?.zi ;  some  thought  He  called  Elias.  One 
idea  that  the  mocking  of  bystanders  is  changed  to  horror, 
and  that  they  really  think  He  calls  upon  Elias.  Others  by 
profane  jest,  pervert  His  words. 

John  says,  Jesus  said  "  I  thirst."  Some  think  to  fulfill 
prophecy.  l*s.  Ixi.x.  22.  Others  that  «W  reXtuodir]  refers  not 
to  Uyzc,  but  back  to  Tidvia  rsrihoTac,  and  I  thirst  is  the 
expression  of  a  real  desire.  This  is  obvious  grammatically. 
Meyer  says  John  never  puts  title  claim  before  that  on  which 
it  depends;  that  Ps.  Ixix.  refers  to  the  mocking  offer  of 
wine  ;  that  it  is  derogatory  to  Christ  to  say  that  he  artificially 
says  I  thirst,  to  fulfill  Scripture.  Besides  it  is,  the  only  word 
from  the  cross_which  expresses  the  physical  element  of 
pain  ;  thirst  was  the  most  cruel  torture  of  crucifixion.  Mt. 
and  John  describe  as  an  act  of  compassion,  Mk.  as  of  mock- 
ing. Not  incompatible.  Others  said,  "  let  be,  let  us  see 
whether  Elias  will  come." 

Last  words  of  Jesus.  M.  M.  He  cried  with  a  loud  voice, 
an  important  fact  repeated  by  each  Evgst.  Lk.  "  Father,  into 
thy  hands  I  commit  my  Spirit."  John,  "  it  is  finished." 
John's  sentence  first,  because  the  committal  of  the  spirit 
should  be  last. 

Tzzeharac,  v.  28,  SS.,  and  the  work  which  is  the  essential 
part  of  SS.,  from  the  eternal  purpose  to  the  present  consum- 
mation. Into  thy  hands  I  commit,  reading  present  instead 
of  future,  a  great  improvement.  Ps.  xxxi.  5,  addressed  to 
the  Father,  because  the  consciousness  of  the  finished  work 
has  removed  the  sense  of  desertion.  Christ  died  in  faith  ; 
not  in  triumph  over  his  foes,  but  in  forgiveness  of  enemies, 
and  trust  in  God.  All  other  words  from  the  cross  for  us, 
this  for  himself,  and  for  us  in  its  results.  This  has  formed 
the  dying  thought  of  multitudes  from  Stephen  down. 

Comprehensiveness  and  order  of  the  seven  sentences,  ist. 
Forgiveness  of  enemies.     2nd.  Regal  exhibition  of  grace  to 


I20 

the  penitent  thief.  3.  Tender  care  for  his  people.  4.  Con- 
fession of  the  punishment  of  sin.  5.  Of  physical  pain.  6. 
Triumphant  issue  at  moment  of  death.  7.  The  Committal 
to  the  Father. 

He  bowed  His  head  and  gave  up  the  Spirit.  All  accounts 
use  the  active  form.  The  evidence  of  reality  of  death  follows. 
See  Meyer,  Mt.  xxvii.  50.  The  simplicity  of  the  accounts  is 
adequate  evidence  of  inspiration. 

§  156.  The  Veil  of  the  Temple  rent,  the  earthquake^  the 
graves  opened,  the  resurrection  of  the  dead,  the  effect  on  the 
beholders,  the  Centurion^  the  zvonien  and  the  vniliitnde.  The 
supernatural  accompaniments,  and  effect  produced.  The  veil 
of  the  vttoc  vvas  rent  from  top  to  bottom,  Mt.  adds  the  earth 
was  shaken,  rocks  rent  and  graves  opened.  Lk.  puts  rend- 
ing of  veil  in  connection  with  the  darkness.  xavaTikxaaiia. 
LXX  for  both  outer  and  inner  curtain  ;  here  the  latter.  Denied 
because  could  only  be  known  to  Priests  who  would  not  tell; 
accounted  for  by  earthquake,  and  tradition  of  falling  beam. 
Symbolical  meaning,  access  to  God  through  the  death  of 
Christ.     Heb.  x.  19,  20;  vi.  19;  ix.  6-12, 

Earthquake,  rending  rocks,  and  opening  of  tombs  only 
Mt.  Objected,  never  appealed  to,  what  became  of  those 
raised,  no  use  in  it.  Explain  earthquake  opened  graves, 
which  empty,  gave  rise  to  story.  All  vision,  a  myth  based 
on  O.  T.  e.xpectations.  Some  say  came  out  of  graves  after 
Christ's  resurrection,  others  into  the  city  after  the  resurrec- 
tion. Some  say  the  whole  scene  after  resurrection,  because 
Christ  first,  and  life  giver,  .Some  Fathers  say  in  resurrection 
bodies  like  Christ,  and  accompanied  Him.  Meaning  obvious 
and  difficulties  subordinate. 

Effect  on  Centurion,  and  Mt.  his  soldiers,  Lk.  this  was  a 
just  man,  M.  M.  this  was  the  Son  of  God,  or  a  son  of  God ; 
in  sense  of  his  claim,  or  heathen  sense.  Representative 
priests  acknowledging  the  power  of  the  cross. 

Lk.  the  people  smote  their  breasts  and  returned.  Terror, 
remorse.  Among  them  some  who  believed  at  Pentecost. 
All  witnesses  of  the  fact  and  extraordinary  power  of  His 
death. 

Recognition  of  friends,  circle  among  whom  the  first  gospel 
traditions  handed  down.  Lk.  all  his  acquaintance,  and  other 
women   who  had  followed  from  Galilee,  M.  M.  the  intimate 


121 

circle,  Mary  Magdalene,  Mary,  Mother  of  James  and  Joses, 
and  the  Mother  of  the  Sons  of  Zebedee,  compare  Mk.,  prob- 
ably Salome. 

§  157.  The  taking  dozvn  from  the  Cross,  and  burial.  Pro- 
phecy fulfilled  by  immediate  removal  of  Jesus,  contrary  to 
Roman  usage,  but  Jewish  law  forbade  remaining  over  night. 
Also  the  morrow  was  a  high  day,  because  second  day  of 
feast.  Bleek  argues  would  only  be  great  if  the  Passover 
day  ;  Lange  John  p.  596,  if  the  Passover  had  been  the  motive, 
John  would  not  have  mentioned  the  Sabbath  as  the  motive, 

Jews  make  request  to  Pilate  that  death  be  hastened  by 
breaking  the  legs;  probably  not  then  knew  Jesus  had  died. 
Cannot  be  mercy  stroke  because  not  immediately  fatal.  Some 
say  followed  by  a  death  stroke,  but  evidentl)-  to  add  dis- 
honor. Some  infer  from  Mk.  xv.  39,  that  other  soldiers  came 
for  the  purpose.  Coming  to  Jesus,  one  thrust  a  lance  into 
His  side,  and  blood  and  water  flowed  out.  Object  of  soldiers 
to  ascertain  the  death  ;  of  evangelist  perhaps  to  prove  it 
against  Cerinthians ;  also  to  testify  to  fulfilment  of  two 
prophecies,  Ex.  xii.  46;  Ps.  xxxiv.  20.  Meyer  denies  relev- 
ancy of  quotation  from  the  Ps. ;  and  Zech.  xii.  10.  John  not 
refer  the  blood  and  water  to  prophecy.  Nor  allude  to  any 
symbolical  meaning;  but  r  J.  v.  6.  Rationalists  who  deny 
the  death  speak  of  the  stab  as  superficial,  but  not  agree  with 
words.  Probably  left  side  because  opposite  soldier's  right, 
and  inclined  upward.  Roman  lance  head  a  hand  breadth. 
Nature  of  the  flow  of  blood  and  water  connects  with  wide 
question. 

What  zvas  the  physical  cause  of  death  of  Christ  ?  Treatises 
of  physicians.  The  two  Grliners,  father  and  son,  Halle,  1805  ; 
the  two  Bertholines,  father  and  son,  Danish  physicians.  Dr. 
Stroud  of  London ;  his  theory  adopted  by  Dr.  Hanna.  Letters 
from  eminent  surgeons  in  llanna's  Life  of  Christ ;  and  appendix 
by  Sir  James  Simpson  to  Second  Ed.  Stroud's  book,  j^S/r. 

I.  Miraculous.  Most  FF.  Meyer,  Alf.,  Thol.  Death 
act  of  his  own  will,  and  probably  the  flow  from  side  a 
miracle.  Some  say  to  show  that  he  underwent  no  cor- 
ruption. Argued  a.  Because  death  not  usual  for  a  day 
or  more.  Jesus  in  full  consciousness,  and  uttered  strong 
cry  just  before  death.  Jews,  soldiers  and  Pilate  not  expect 
death  so  soon.  b.  Active  terms  used  to  describe  it.  c. 
John    xix.  1 1  ;   X.  18.     d.  As   divine   person,  what  occurs  ia 


122 

the  human  nature  subject  to  him.  Answered  that  terms  only 
strong  expression  of  voluntary  death.  And  the  divine  agency 
not  prevent  operation  of  law  in  the  human  nature. 

Against  the  nriraculous  view  are  cited  the  constant  state- 
ment that  Jie  died,  was  obedient  to,  suffered  death.  And 
Jews  charged  with  putting  him  to  death. 

But  if  natural,  what  was  the  immediate  cause? 

2.  The  spear  thrust.  Old  reading  in  Mt.  xxvii.  49  makes 
this  statement.  So  the  Griiners.  Spear  pierced  heart  before 
death,  and  blood  and  water  from  the  pericardium  followed. 
They  argue  from  force  with  which  blood  flowed.  Principal 
objection,  not  water  enough  to  be  distinguishable.  They 
suppose  accumulation  of  serum  caused  by  suffering.  But 
Gospels  say  Jesus  was  dead  before. 

3.  Exhaustion.  The  strong  cry,  a  rallying  of  waning 
nature.  The  blood  and  water,  some  say  from  heart  after 
death,  but  could  be  no  quantity.  The  Bertholines,  bloody 
serum.  But  the  possibility  disputed,  and  not  blood  and 
water.  Lange  supposes  an  incipient  transformation  of  the 
body.  Andrews  a  natural  death,  but  blood  and  water  a 
miracle. 

4.  Stroud's  theory,  rupture  of  the  heart,  produced  by 
anguish,  the  chest  filled,  and  large  quantity  after  death  would 
separate  into  blood  and  serum,  and  upward  lance  thrust, 
flowed  out  by  gravity.  Time  enough.  The  same  heart 
disturbance  accounts  for  the  bloody  sweat  at  Gethsemane. 
Such  ruptures  a  not  infrequent  end  of  dilatation,  and  proved 
to  have  occurred  from  mental  causes.  Objected  that  sup- 
poses the  blood  coagulated  ;  but  not  become  firmly  so. 
Coincidence  of  death  with  the  consciousness  of  Jesus  that 
the  moment  was  at  hand.  Either  occurred  at  the  loud  cry, 
and  Jesus  conscious  of  it,  utters  the  parting  words,  or  that 
the  increase  of  oppression  just  before  warned  him.  Also 
urged  that  this  is  incipient  corruption,  which  is  contrary  to 
Scripture.  But  perhaps  that  is  extreme.  Certainly  an 
elevated  view,  because  it  exalts  the  moral  above  the  physical 
element  of  suffering.  Also  in  analogy  with  the  human  life 
which  was  passed  under  human  conditions.  He  lived  our 
life,  and  died  as  men  die. 

Strauss,  Baur,  &c.,  reject  all  about  the  bone  breaking  of 
thieves,  and  the  spear  thrust  as  due  to  prophecy. 


123 

The  burial  of  Jesus,  shows  remarkable  providences  by 
which  identity  of  resurrection  body,  and  witnesses  to  it  are 
secured. 

New  tomb  belonging  to  Joseph  of  Arimathea,  member  of 
Sanhedrin  who  had  not  consented  to  their  action,  a  secret 
believer.  Nicodemus  took  part  in  the  burial,  openly  con- 
fessing faith  when  it  was  most  dangerous.  Jewish  custom 
would  have  consigned  the  body  to  a  common  receptacle. 
Strauss  holds  this,  to  destroy  evidence  of  identity. 

De  Wette  makes  a  difficulty  ;  v.  38  Joseph  came  late  after 
Pilate  had  given  order  for  removal  of  the  body,  f.  31  and 
yet  Pilate  surprised  to  hear  of  the  death,  i.  a^ojj,  r^pav  mean 
not  taking  down  from  cross,  but  removing  from  where 
soldiers  already  laid  him.  But  Lk.  xxiii.  53,  Mk.  xv.  46. 
2.  Joseph's  request  before  that  of  Jews.  Pilate  not  consent 
till  he  hears  of  lance  thrust,  and  consent  to  Jews  refers  to 
the  thieves.  Seems  to  disregard  jxzxa  xaJjxa  v.  38.  3.  Meyer, 
time,  for  Joseph's  request  while  thieves  died  in  consequence 
of  bone  breaking.  Or  if  they  too  killed  by  a  stab,  Joseph's 
request  may  have  followed  that  of  Jews  so  quickly  that  he 
was  in  time  to  arrest  the  burial  of  Jesus  by  the  soldiers. 
The  tomb  near  the  cross.  Fulfilled  prophecy.  And  empty 
tomb  witnessed  the  resurrection.     Jerome. 

Testimony  to  death  given  by  embalming.  Jewish  custom 
wrapped  spices  round  the  body  ;  no  trace  of  the  Egyptian 
method.  The  hundred  pounds  weight  enormous;  but  ex- 
pression of  feeling. 

Testimony  in  watching  by  the  women.  Nothing  said  now 
of  disciples.  Mother  of  Jesus  not  named  among  them.  Lk. 
V.  56  spices  bought  on  Friday  evg.,  Mk.  xvi,  i  on  Saturday 
€vg.  Lk.  not  positively  state  time.  Shows  they  not  know  of 
the  spices  used  by  Joseph.  Were  probably  not  present 
while  the  body  was  actually  prepared  for  the  tomb.  Or  a 
new  proof  of  affection,  which  they  would  not  omit  although 
performed  by  others.  The  women  knew  the  tomb  had  been 
sealed,  and  expected  to  gain  access  as  friends,  or  possibly 
were  not  aware  of  it  until  late. 

§  158.      The  Watch  at  the  Sepulchre. 
Saturday  Nisan  i6th 

15th     Bleek. 

The  next  day  the  Priests  applied  to  Pilate  for  a  guard  for 
the  Sepulchre.     Some  say  Friday  evening,  others,  Saturday 


124 

morning,  some  after  termination  of  the  Sabbath.  This  latter 
against  Mt.  v.  62.  If  on  Saturday,  a  night  has  passed  with- 
out watching.  But  the  prediction  they  recall  was  that  he 
should  rise  on  the  third  day.  His  removal  before  that 
would  not  be  thought  of;  and  they  knew  the  body  was  there 
when  they  sealed  the  tomb  and  set  the  watch. 

Some  translate,  ye  have  a  watch,  referring  to  the  soldiers 
already  engaged  ;  more  probable,  take  a  watch.  Their  own 
precaution  furnishes  important  evidence  of  identity  of  the 
resurrection  body. 

Meyer  joins  Rationalists  in  discrediting  the  whole  story  of 
the  watch.  Makes  the  Priests  anticipate  the  christian  history 
in  the  idea  of  the  resurrection.  The  idea  of  resurrection  was 
familiar,  and  they  heard  from  Christ  or  His  disciples  His 
prediction.  Objected  also  that  Priests  would  not  have 
allowed  the  body  to  be  in  custody  of  friends.  But  the 
precautions  they  took  were  adequate.  That  the  soldiers 
were  not  punished,  only  shows  that  their  sleeping  on  post  was 
lost  sight  of  in  the  feeling  that  they  were  not  responsible  for 
the  loss.  Only  in  Mt.  because  he  only  gives  account  of  the 
lie  invented  by  the  Priests,  and  wrote  for  Jews.  The  Sabbath, 
the  last  before  Easter  Sunday,  not  of  the  old  economy  which 
continued  until  Pentecost. 

From  the  Resurrection  to  the  Ascension.  The  Gospels 
not  give  duration,  except  that  they  mention  two  Sabbaths, 
and  journey  to  Galilee.  Acts  i.  3,  forty  days.  Afforded 
repeated  proof  of  the  resurrection,  and  preparation  of  dis- 
ciples for  Pentecost. 

Mode  of  manifestation  changed,  because  it  was  after  His 
passion.  Acts  i.  3.  If  no  change,  would  have  made  reality 
of  death  doubted.  Familiarized  disciples  and  church  with 
bodily  existence,  and  yet  omnipresence. 

Nature  of  body.  i.  No  change,  because  of  proof  of  identity, 
and  Jesus  said  He  was  not  a  spirit,  but  had  flesh  and  blood. 
The  Ascension  the  moment  of  glorification.  2.  The  spiritual 
body  rose  from  the  grave,  against  which  the  previous  points. 
3.  A  transition  state,  same  in  appearance,  but  not  limited  as 
before.  "  Could  eat,  but  not  need  to  eat."  The  facts  seem  to 
be  a.  It  was  the  same.  b.  Some  change  of  appearance  may 
account  for  slowness  of  recognition,  as  Mk.  t.  12,  ev  hipa 
fiopifij .     c.  Was  either  supernaturally  endowed,  or  the  sub- 


¥ 


125 

ject  of  miraculous  power,  d.  Not  yet  the  fully  spiritualized 
and  glorified  body,  as  flesh  and  blood  cannot  inherit  the 
kingdom. 

Difficulty  of  harmony  arises  largely  from  this  character- 
istic. Instead  of  continuous  narrative,  which  gives  connect- 
ing threads,  we  have  series  of  disconnected  appearances. 
Also  the  stupendous  nature  of  the  events  obliterated  from 
mind  and  record  of  witnesses  all  but  the  central  fact.  Cf. 
John  XX.  30.     I  C.  XV.  5. 

Mt.  confines  his  narrative  to  Galilee,  Mk.  and  Lk.  to 
Judaea  and  Jerusalem ;  John  xx.  Jerusalem,  xxi.,  Galilee. 
Much  relied  on  by  rationalists  in  proof  of  twofold  tradition, 
Galilean  and  Judaean.  None  narrate  from  simple  historical 
motive.  Mt.  contrasts  official  majesty  of  Messiah  with  the 
rejection  by  the  nation.  Jerusalem  had  crucified  him.  In 
Galilee  he  meets  believers  and  gives  commission  to  the 
church.  Mk.  shows  the  power  of  the  resurrection  to  produce 
faith.  The  transition  from  unbelief  to  faith  occurred  in 
Jerusalem,  and  the  promise  of  miraculous  power  prominent. 
Lk.  the  spiritual  unity  of  the  resurrection  and  the  sufferings 
of  Jesus.  The  physical  evidences  of  identity ;  the  High 
Priest  through  whom  remission  is  proclaimed  to  all  nations. 
As  Luke  writes  also  the  history  of  the  church,  he  reserves 
the  ascension  for  beginning  of  that  history.  John  xx.  30, 
the  effect  on  individuals.  On  this  distinction  see  Lange, 
Schaff,  Westcott,  &c. 

The  difference  between  the  several  accounts  are, 

1.  The  time  variously  stated. 

2.  Mt.  John,  do  not  mention  the  object  of  the  visit  of  the 
women  ;  Mk.  Lk.  say  to  anoint  the  body. 

3.  Mt.,  they  see  the  earthquake  and  the  removal  of  the 
stone ;  Mk.  Lk.  John,  they  find  the  stone  already  removed. 

4.  Mt.  Mary  Magdalene  and  the  other  Mary  came  ;  Mk. 
adds  Salome ;  Lk.  two  Marys,  Joanna,  and  other  Galilean 
women  ;  John  says  Mary  Magdalene  alone. 

5.  Syns.,  these  women  see  a  vision  of  angels ;  John,  Mary 
Magdalene  sees  angels  on  a  second  coming  to  the  Sepulchre, 
when  she  follows  Peter  and  John. 

6.  Mt.  one  angel,  sitting  outside;  Mk.,  one  sitting  within; 
Lk.,  two,  standing  within  ;  John,  two,  sitting  within. 


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127 

7-  Mt.  Mk.,  angels  send  message  to  the  disciples,  Mk. 
adds  Peter,  to  meet  Jesus  in  Galilee.  John,  the  message  is 
from  Jesus,  and  that  he  is  about  to  ascend. 

8.  Jesus  appears  first  to  the  women  on  their  way  to  tell  the 
disciples;  Mk.  and  John,  he  appears  first  to  Mary  Magdalene, 
and  John  on  her  second  visit.  Lk.  records  no  appearance  to 
the  women. 

9.  Mt.  Lk.  John,  the  women  return  to  tell  the  disciples 
what  they  had  seen  ;  Mk.  they  flee  affrighted,  and  tell  no  man. 

10.  Mk.  Lk.  put  next  the  appearance  to  the  two  on  the 
way  to  Emmaus.  Mk.  Lk.  John,  in  the  evening  to  the 
Eleven. 

11.  Mk.  Lk.  The  apostolic  commission  given  on  that 
evening,  and  followed  immediately  by  the  ascension.  Mt. 
not  record  ascension. 

12.  Mt.  Mk.,  the  disciples  told  to  go  to  Galilee,  Lk.  com- 
manded to  wait  in  Jerusalem. 

13.  Mt.  The  Eleven  meet  Jesus  in  Galilee  ;  John,  a  second 
time  on  Sunday  evening  to  disciples  and  Thomas,  and  a 
third  time  to  disciples  in  Galilee. 

Thji  events  of  the  first  Sunday  present  these  questions, 
about  the  visits  of  the  women,  the  appearances  of  angels,  the 
appearances  of  Jesus.  After  this  the  arrangement  less  obscure. 
Theories  of  accounting  for  the  origin  of  the  idea  of  the 
resurrection,  and  proof  of  its  reality,  belong  to  the  history  of 
the  origin  of  the  Church.    As  to  special  points 

1.  All  say  the  visit  of  the  women  was  very  early,  but  Mk. 
says  the  sun  had  risen.  But  Mk.  himself  calls  it  very  early, 
and  same  point  of  time  may  not  be  intended. 

2.  Mt.  Women  felt  earthquake  and  saw  the  stone  removed  ; 
Mk.  found  it  removed.  Aorists  in  Mt.  indefinite,  not  assert 
that  the  women  saw.  Many  Fathers  say  that  Jesus  left  the 
tomb  before  the  stone  was  removed,  angels  simply  man- 
ifest the  authority  for  the  resurrection.  Same  ang-rlic  min- 
istry at  beginning  as  at  close  of  his  ministry  and  doubted  by 
same  classes  of  critics.  As  to  variety  in  visits  of  the  women, 
the  main  point  in  each  account  is  the  assembling  in  the 
evening  when  doubts  are  overcome,  and  what  precedes  is 
grouped  differently.     Compare  Ebrard's  illustration,  p.  748. 

3.  John  speaks  of  Mary  Magdalene  alone  and  Syns.  in 
company  with  others,    a.  On  principle   of  Ebrard's    illustra- 


128 

tion,  she  came  first  alone,  the  others  state  generally  the 
coming  of  women  without  giving  details,  b.  Separate  Luke 
from  the  rest,  and  suppose  two  companies  of  women,  one 
with  Mary  Magdalene,  and  one  with  Joanna.  But  Luke  also 
includes  Mary.  3.  All  came  together,  but  John  mentions 
Mary  alone  because  he  traces  growth  of  faith  in  individuals. 

4.  Syns.  Angels  appear  to  the  women  when  they  arrive, 
John  to  Mary  on  her  second  coming,  a.  Suppose  Mary 
runs  back  to  disciples  when  she  first  saw  the  tomb  empty, 
the  others  go  on  and  see  the  Angels,  she  follows  and  they 
appear  to  her.  b.  Some  combine  John's  statement  with 
the  general  one  of  Syns.  and  suppose  but  one  appearance. 
€.  If  two  companies  of  women,  one  to  each. 

5.  As  to  number  and  position  of  angels  ;  John  says  two, 
but  if  to  Mary  alone  no  difficulty,  nor  Lk.  if  two  com- 
panies of  women.  But  if  one  company,  can  only  say  that 
one  account  gives  the  main  fact,  the  other  specifies  number. 

6.  The  message  of  Angels  in  Mt.  is  to  meet  Jesus  in 
Galilee,  because  the  line  of  his  narrative  is  confined  to 
Galilee.  Lk.  omitting  Galilean  facts,  speaks  of  necessity  of 
his  suffering.  But  no  contradiction.  Common  point  is  the 
evidence  of  the  empty  tomb.  The  soldiers  see  them  because 
otherwise  they  would  attribute  the  removal  of  the  stone  to  the 
earthquake  ;  the  women  as  the  honoured  witnesses,  the  dis- 
ciples not,  because  they  were  to  be  trained  to  faith  in  testi- 
mony. 

7.  First  appearance  of  Jesus.  Mt.  to  the  two  Marys  on 
their  return,  after  seeing  the -angels  ;  John  to  Mary  Magdalene 
on  her  second  visit,  following  Peter  and  John,  and  appar- 
ently alone ;  Mk.,  first  to  Mary  Magdalene,  i.  John  states 
the  actual  occurrence,  Mt.  generalizes,  to  the  women.  2. 
Two  companies  of  women,  and  to  Mary  Magdalene  first. 
Difficulty  as  to  time.  M^iry  has  run  to  the  city,  the  other 
women  see  the  angels,  Mary  returns  and  sees  the  angels  and 
the  Lord.  Where  were  the  others  ?  Some  say  gone  to  tell 
they  had  seen  the  angels,  or  lingered  near,  but  not  see  him, 
others  put  appearance  to  the  women  days  after  that  to  Mary 
Magdalene.  Many  think  Mary  also  with  the  others  at  the 
second  appearance.  3.  Robinson  avoids  question  as  to  time 
by  putting  appearance  to  the  women  before  that  to  Mary. 


129 

Simplest  method  but  for  Mark's  positive  statement,  first  to 
Mary  Magdalene,  which  not  first  which  Mk.  records.  Message 
to  meet  him  in  Galilee,  important  help  to  faith. 

8.  Mk.  Lk.  J.  fled  and  told  nothing,  Mt.  went  to  tell  dis- 
ciples.    No  contradiction. 

§  163.  Peter  and  John  rnn  to  the  Sepulchre.  Peter  and  John 
together  and  specially  sought  by  Mary.  The  younger  man 
first;  they  find  the  tomb  empty,  and  the  ordered  grave 
clothes,  showing  no  haste  of  those  removing  the  body  by 
stealth.  Many  Fathers  find  miracle  on  ground  that  tarry 
substances  used  in  embalming,  and  could  not  be  removed. 
No  evidence. 

"John  saw  and  believed."  Aug.  and  many  restrict  iiziareoaev 
by  side,  but  evidently  the  resurrection.  First  believer  after  the 
women  to  whom  the  angels  had  said  "  He  is  risen,"  and  on 
evidence,  before  Christ  had  appeared  to  any  one.  Peter 
departed  wondering;  Meyer  includes  Peter  in  John's  faith. 
They  say  nothing  of  their  faith,  because  they  have  not  yet 
adequate  evidence.    Vividness  of  this  passage. 

§  164.  Jesus  appears  to  Mary  Magdalene.  Remains  weep- 
ing at  the  tomb,  after  Peter  and  John  le'ft,  and  knowing 
nothing  of  the  idea  in  John's  mind,  retains  her  first  im- 
pression that  the  body  had  been  removed.  Jesus  appears, 
and  she  not  recognize.  Some  say  by  voice  not  by  sight,  but 
she  converses  before  she  recognizes.  Thinks  him  the  gardener 
until  he  reveals  himself  by  asking  her  name.  This  non- 
recognition  ascribed  to  his  intentional  influence  on  her  mind  ; 
or  a  gradual  change  in  his  appearance.  Important  relation 
to  vision  theory.  Her  vision  not  born  of  her  expectation, 
and  leaves  the  idea  of  the  gardener  unaccounted  for.  Strauss 
says  her  mind  so  full  of  Jesus  that  she  identifies  the  first  person 
she  saw  with  him.  How  reconcile  this  with  his  theory  that 
the  myth  of  the  resurrection  arose  in  Galilee  ? 

Jesus  said  "  touch  me  not,  for  I  am  not  yet  ascended." 
a.  Aug.  and  many,  to  correct  her  idea  that  Jesus  returned  to 
previous  mode  of  intercourse.  Not  sight  but  faith  hereafter 
to  be  the  means.  Turns  her  mind  to  the  future  by  giving 
message  to  disciples  that  he  was  about  to  ascend.  Not 
against  invitation  to  disciples  to  touch  later,  to  convince  of 
reality  of  the  body,  of  which  Mary  now  is  in  no  doubt,  b. 
No  need  to  touch  to  prove  reality,     c.    Don't  delay,     d.    Do 


I30 

not   worship,   for    I    am    not   yet   glorified,     e.    Do    not  be 
familiar. 

Message  of  Jesus  to  disciples  Mt.  xxviii.  lo,  §  162,  a. 
Same  with  this.  Then,  additional  to  John's  report,  or  refer- 
ence to  Jesus  as  author  of  message  conveyed  through  me- 
dium of  angels,  b.  After  Mary  had  seen  Jesus,  he  appeared 
to  the  other  women,  with  or  without  her,  and  the  message  in 
Mt.  distinct  from  that  in  John. 

M.M.L.  say  that  the  report  of  the  women  was  discredited 
by  disciples.  They  in  excited  weeping.  They  had  been  to 
the  tomb  and  had  not  seen  angels  or  Jesus.  Not  inconsistent 
with  John's  belief  in  the  resurrection. 

§  165.  Tlie  Report  of  the  Watch.  By  Mt.  only,  because 
he  only  gives  the  setting  of  the  watch,  and  sealing  of  the  stone. 
While  the  women  went  to  the  apostles,  the  soldiers  went  to 
the  city.  Their  report  resulted  in  a  meeting  of  the  San- 
hedrin,  and  the  offer  of  large  bribes  to  the  soldiers  to  spread 
report  that  the  body  had  been  stolen  by  friends  while  they 
slept.  Incredible  and  impossible  story,  current  among  Jews 
when  Mt.  wrote  ;  Grotius  gives  evidence  of  its  survival  in 
2d  and  3d  centuries,  and  said  to  be  believed  among  Jews  now, 

Meyer  supports  Strauss  in  his  objections,  a.  Impossible 
that  Sanhedrin  would  descend  so  low,  but  he  charges  the 
church  with  descending  to  invention  of  resurrection.  b. 
Soldiers  would  not  lie  to  their  own  discredit  and  danger. 
Sleeping  on  post,  mortal  offence.  But  the  bribe  was  enough. 
c.  Priests  believed  the  soldiers'  story.  So  Herod  believed 
that  John  the  Baptist  had  "risen  from  the  grave,  d.  Not 
referred  to  in  Epistles,  e.  Why  not  charged  on  the  San- 
hedrin, Acts  iv.  On  contrary,  Ebrard  says,  the  fact  that  the 
Sanhedrin  in  their  first  persecution  of  apostles  not  deny 
resurrection,  shows  they  dare  not. 

§  1 66.  Jesus  seen  of  Peter.  The  two  disciples  on  the  way 
to  Einmaiis.  Next  appearance,  and  first  to  an  apostle,  was 
to  Peter.  After  the  two  started  to  Emmaus  because  v.  34. 
I  C.  XV.  to  Peter  because  of  denial,  and  future  position. 

The  story  in  Lk.  reveals  feeling  among  disciples,  illus- 
trates identity  of  risen  body,  and  inconsistent  with'theory  of 
subjective  origin.  The  two,  some  think  of  the  Eleven, 
others  not.  Cleopas  may  be  Clopas,  and  Alphaeus.  Some 
say  the  others,  Luke,  because  of  detailed  narrative  ;  some 
say  Peter. 


131 

Emmaus  thought  to  be  Moza,  which  is  Colonia,  or 
Kubeibeh,  about  60  furlongs  from  Jerusalem. 

Mk.,  disciples  in  evening  not  believe  their  report;  Lk. 
says,  the  Eleven  told  them  the  Lord  is  risen  and  has  appear- 
ed to  Simon,  i.  Marg.  A.  V.  points  as  question.  2.  Mk.  and 
Lk.  refer  to  different  persons.  3.  Vacillated.  4.  Believed 
the  report  of  Peter,  but  not  that  of  the  two.  Shows  that  all 
the  Eleven  except  Peter,  believed  in  the  resurrection  by 
witnesses,  before  they  saw  Jesus.  Notice  state  of  mind  of 
disciples,  had  given  up  hope,  had  looked  for  some  change 
on  the  third  day.  Jesus  known  to  them  in  the  bread  break- 
ing. The  words  of  Christ,  expounds  from  SS.  the  necessity 
for  his  suffering. 

§  167.  Jes7is  appears  to  the  apostles,  except  Thomas,  on  the 
evening  of  Sunday.  Most  important  because  now  convinced, 
and  appointed  witnesses.  Mk.  Lk.  close  narrative,  as  if  end 
reached.  Notice  i.  The  point  now  is  not  the  fact  of  which 
they  are  convinced  on  the  testimony  of  Peter,  but  the  reality 
and  identity  of  the  resurrection  body.  Through  closed  doors  ; 
Lutheran  idea;  Calvin  supposes  miraculous  opening  of 
doors;  some  argue  that  only  vision.  Reality  of  body,  proofs 
referred  to  i  J.  They  had  believed,  but  were  thinking  of  a 
spiritual  resurrection.  2.  The  commission,  shows  spiritual 
import  of  the  resurrection.  As  witnesses,  apostles  were  to 
preach  the  gospel  to  the  world.  Proof  and  commission  con- 
nected. I  C.  XV.  5  alludes  to  this  appearance  as  to  the 
Twelve  ;  Evgsts.  say  Eleven  ;  really  only  ten,  besides  other 
disciples  Lk.  v.  23.  This  is  the  last  appearance  in  Mt.  Lk. ; 
some  think  what  is  added  occurred  later,  John  shows  the 
commission  given  to-night. 

The  commission  to  witness,  preach  forgiveness  through 
his  name  to  all  nations,  to  exercise  discipline,  and  to  work 
miracles ;  based  on  authority  of  Christ,  and  accompanied 
with  gift  of  Spirit.  Not  only  nor  last  repetition.  They  had 
all  forsaken  him,  are  now  reinstated. 

Breathed  Holy  Spirit  upon  them  ;  partial  and  preparatory 
gift ;  not  merely  symbolical,  but  they  needed  spiritual  insight 
into  these  events,  before  the  plenary  gift.  Cannot  distinguish 
Tivtufia  dyiou  from  to  nusufxa  dytou  at  Pentecost ;  not  the 
promised  gift.     But  both  personal. 


132 

Strauss  says  the  command  in  Lk.  to  tarry  in  Jerusalem 
contradicts  Mt.  which  sends  them  to  Galilee.  Many  say 
therefore  the  command  in  Lk,  was  after  the  return  from 
Galilee.  But  it  is  given  in  reference  to  the  commission,  and 
does  not  exclude  temporary  absences  for  subordinate  pur- 
poses. 

§  1 68.  Jesus  appears  to  the  Apostles  and  Thomas.  John 
alone  adds  this.  Apostles  still  in  Jerusalem  notwithstanding 
the  command  to  go  to  Galilee.  Would  not  travel  during 
feast,  or  wait  for  fuller  conviction  especially  for  Thomas, 
or  the  command  accompanied  with  unrecorded  intimation  as 
to  time.  Waited  for  guidance.  Together  on  first  day  of  the 
week.  Some  say  already  commemorating  the  resurrection. 
Perhaps  they  were  always  together,  and  Jesus  chooses  the 
time  to  meet  them  for  this  reason. 

The  skepticism  of  Thomas,  and  faith  with  and  without 
sight.  I  P.  i.  8.  Thomas  says  my  Lord,  and  my  God. 
First  time  de6<:  applied  to  him.  Some  think  climax  of  John's 
Gospel,  recalling  the  introduction  ;  and  ch.  xvi.  are  epilogue. 
Some  who  admit  the  chapter  omit  v.  25. 

§169.  The  appearances  in  Galilee.  Jesus  appears  to  seven 
apostles  on  the  Take  of  Tiberias.  This  passage  of  John  first  of 
Galilean  appearances  because  of  v.  14.  Meyer  says  i  C.  xv. 
5-7,  to  Peter,  the  twelve,  the  500,  to  James,  to  all  the 
apostles,  contradicted.  Some  say  Paul's  "  then  of  the 
twelve"  includes  the  three  appearances  in  John.  Others  say 
Paul  has  no  motive  to  give  the  exact  order. 

First  appearances  must  be  in  Jerusalem  for  identification, 
and  because  of  the  empty  tomb.  Extended  to  Galilee,  widely 
increased  number  of  witnesses  ;  accustomed  them  to  idea  of 
his  presence  in  all  places  ;  divorced  them  from  Jerusalem. 

Repetitions  of  this  miraculous  draught  of  fishes,  and 
mysteriously  prepared  meal.  Five  named  and  two  not, 
fished  unsuccessfully  all  night.  In  morning  Jesus  repeated 
the  miracle  ;  indicating  reinstatement  in  office  and  renewal  of 
commission,  with  promise  of  success.  The  number  perhaps 
symbolical,  certainly  significant  of  large  success.  The  fire 
and  the  meal,  renewed  identification,  and  rest  and  reward 
after  labor. 

Special  reinstatement  of  Peter,  because  his  fall  more 
pronounced,  and  |iis  pcsitign  i^ior?  prominent:     R^cofcjed  by 


^33 

John,  not  Mk.  Notice  threefold  repetition  of  the  question 
and  answer  corresponds  with  the  threefold  denial  ;  address  to 
Simon  son  of  John,  not  Peter,  allusion  to  unrenewed  nature; 
"  more  than  these,"  alludes  to  Peter's  boast  "  though  all  should 
deny  thee,  yet  not  I ;"  the  change  of  verbs  dfaTidco  and  (pcXco  ; 
Peter  in  humility  claims  only  latter,  and  Christ  tests  even 
that ;  change  in  the  d.pvt.a,  TrpoSdrca,  and  the  ^oaxe  and 
TToifjiatue.     The  proof  of  love  to  Christ  is  care  for  his  people. 

Prediction  of  Peter's  death  seems  to  come  in  as  ex- 
pression of  confidence  in  his  sincerit\^  When  John  wrote, 
it  had  been  many  years  fulfilled.  Christ's  reply  to  Peter's 
question  about  John  seems  to  imply  long  life  for  him. 
Helped  foster  expectation  of  speedy  advent.  Most  Coms. 
find  in  this,  evidence  that  John  wrote  the  chapter, 

§  170.  Appearance  of  fesiis  to  the  apostles  and  Jive 
hundred  brethren  in  a  mountain  in  Galilee.  Identification  with 
I  C.  XV.  6,  bears  on  the  question  whether  the  commission 
to  teach  and  baptize  was  given  to  the  church,  or  apostles 
only.  1st.  Appointment  in  Galilee  favours  identity,  for  met 
apostles  frequently  elsewhere.  2nd.  Mt.  implies  more  than 
apostles  present,  because  some  doubted ;  not  referable  to 
act  of  worship.  3d.  Message  by  women  implies  to  disciples 
generally.  4th.  Mt"s.  reason  for  mentioning  apostles  only 
is  the  official  character  of  the  commission. 

Mt.  V.  16,  seems  to  imply  previous  appearance,  because 
refers  to  command  to  meet  in  the  mountain,  which  nowhere 
recorded.  Must  have  been  a  general  summons,  and  John 
xxi.  suggests  occasion. 

Most  important  apologetic  fact.  Vision  could  not  occur 
to  so  many  at  once,  and  when  Paul  appealed  to  them,  many 
were  alive. 

The  Apostolic  Commission.  Differs  in  detail  from 
that  on  first  evening,  ist.  No  reference  to  his  death, 
nor  reality  and  identity  of  resurrection  body.  2nd.  It  is 
fuller,  baptizing  and  teaching  all  nations.  3d.  The  ground 
of  confidence  in  the  exaltation  and  continued  presence  of 
Christ.  Basis  of  sacrament  of  baptism,  as  the  immediate 
and  universal  observance  is  proof  of  the  historical  foundation. 

Strauss  disputes  the  history,  because  Mt.  x.  Christ  ex- 
pressly forbade  the  disciples  to  go  to  the  heathen.  The 
Poctrine  of  the  Trinity  is  premature.    The  formula  of  baptism 


134 

in  anticipation.  Weiss  rejects  because  after  Pentecost  dis- 
ciples stayed  in  Jerusalem,  under  the  obvious  expectation 
that  the  Gentiles  were  to  come  to  them. 

§171.  Jesus  appears  to  James  ;  then  to  all  the  Eleven. 
Probably  James  of  Jerusalem,  the  brother  of  the  Lord,  be- 
cause when  Paul  wrote  i  Cor.  the  son  of  Zebedee  had  been 
dead  for  fourteen  years.  The  reason  was  he  was  the  Lord's 
brother,  and  was  to  be  the  leader  of  the  Jerusalem  church. 
Afterwards  to  all  the  eleven  ;  whether  a  new  occasion  or  the 
same  with  some  other  can  not  be  determined. 

The  language  in  Acts  i.  implies  that  there  were  other 
occasions  than  those  recorded,  and  gave  many  other  proofs. 
In  Acts  some  distinguish  two  appearances,  vv.  4  and  6, 
others  say  all  at  once  and  just  before  the  ascension.  Acts 
tells  that  the  mother  and  brethren  returned  with  the  dis- 
ciples from  Galilee  ;  the  forty  days  only  here  mentioned  ; 
evidence  of  continued  external  expectations  of  the  disciples  ; 
time  and  order  of  development  of  the  promise,  they  were  to 
remain  in  Jerusalem,  until  they  should  receive  the  Spirit,  not 
many  days  hence,  and  they  should  testify  in  Jerusalem,  in 
Samaria  and  in  the  ends  of  the  earth. 

Gess.  p.  204  argues  that  the  subjective  theory  of  the 
origin  of  the  accounts  is  destroyed  by  regularly  planned 
advance,  especially  as  this  is  derived  from  a  combination  of 
four  accounts. 

"  To  Mary  Magdalene  he  revealed  the  fact  that  he  was 
risen,  that  his  bodily  absence  should  be  the  condition  of  a 
higher  union,  and  she  was  to  tell  the  others.  As  he  pointed 
Mary  forward,  he  points  the  two  on  the  way  to  Emmaus 
backward,  to  the  prophecies.  Here  still  the  main  point  is 
the  evidence  of  the  fact.  The  Eleven  were  already  con- 
vinced through  Peter,  that  he  was  risen  ;  hence  in  the 
evening  he  no  longer  dwells  on  the  fact  that  he  was  living, 
but  on  the  nature  of  his  body,  and  its  identity  with  that 
before  the  crucifixion.  He  also  shows  that  their  falling  away 
had  not  deprived  them  of  their  office,  but  breathes  on  them 
the  Spirit  and  renews  their  commission,  and  declares  the 
central  point  of  it,  whosesoever  sins  ye  remit,  they  shall  be 
forgiven.  On  the  next  Sunday  evening  the  conviction  of  the 
last  doubter,  and  the  confession  of  faith,  my  Lord  and  my 
God,  are  the   important  points.     To  the  apostles  in  Galilee 


135 

on  the  sea,  he  adds  to  the  commission  the  promise  of  success, 
and  the  enjoyment  of  the  reward ;  and  the  restitution  of 
Peter  to  his  priority  follows  the  restitution  of  the  Eleven  in 
their  office. 

On  the  mountain  in  Galilee  no  more  is  said  of  the  fact 
of  resurrection,  or  of  identity  of  body  ;  but  what  the  work 
included,  to  whom  directed,  upon  what  ground  confidence 
was  to  be  based.  All  power  is  given  to  me ;  I  am  with  you  ; 
baptize  and  teach  all  nations.  Only  one  thing  remained  to 
complete  the  sequence,  the  determination  of  the  time  when 
they  should  go  to  all  people,  and  the  order  of  their  going; 
given  as  in  Acts,  just  before  the  ascension. 

Such  completeness  and  regularity  of  advance  cannot  be 
result  of  the  accident  of  various  traditions  combined,  nor  of 
purely  subjective  and  imaginary  origin." 

§  172.  The  Ascension.  At  the  end  of  40  days,  when 
the  disciples  are  again  gathered  in  Jerusalem,  Jesus  appeared 
again,  led  them  to  the  Mt.  of  Olives  and  ascended  to  heaven 
in  their  sight.  The  necessary  complement  of  the  resurrec- 
tion, and  completion  of  the  history. 

Necessary  that  the  last  departure  should  differ  from 
previous,  or  they  would  continue  to  look  for  constant  re- 
appearances. Gives  definiteness  to  conception  of  the  locality 
of  the  reigning  Christ,  and  of  the  final  return  to  judgment. 

Place.  Lk.  v.  50.  Bethany;  Acts  i.  12,  the  disciples  re- 
turned to  Jerusalem  from  Olivet,  a  Sabbath  day's  journey. 
Contradiction  improbable  because  by  same  author.  Tradition, 
summit  of  Olivet,  not  older  than  4th  cty.  Helena  built 
church.  Most  agree  that  Bethany  and  Mt.  of  Olives 
used  synonymously,  and  name  of  village  covered  surround- 
ing country.     The  hour,  and  witnesses  not  stated. 

The  Apostle  Evgsts.  do  not  mention  the  ascension.  So 
that  if  with  Tisch.  omit  '/.at  dvtwepevo  sec  '^ov  oupauov,  from 
Lk.  none  would  state  it.  Mk.  only  says  he  was  received  into 
heaven  and  sat  down  on  the  right  hand  of  God ;  and  the  gen- 
uineness of  the  last  verses  of  Mark  is  disputed. 

No  inference  contrary  to  the  fact  warranted,  because 
involved  in  the  resurrection,  taught  in  Epistles  which  convey 
apostolic  testimony,  and  recorded  in  Acts,  belongs  to  history 
of  founding  of  church,  rather  than  of  the  life  of  Christ.  Also 
referred   to    in  the    same   gospels,    Mt.  xxii.  44;   xxiv.  30; 


136 

XXV.  14.  3^  5  xxvi,  64.  See  Lange's  Mt.  p.  559.  John  iii.  13  ; 
vi.  62;xx.  17.  Eph.  i.  19,  20;  ii.  5,  6;  iv.  8-10;  Rom. 
viii.  34;  Col.  iii.  I.  Especially  Heb.  See  Lange's  Luke 
p.  403. 

Mk.  seems  to  place  it  on  evening  of  resurrection  day. 
So  Lk.,  but  in  Acts  gives  the  40  days,  Baur  says  Evgsts. 
declare  repeated  ascension.  So  some  harmonists.  Bib. 
Sac.  Feb.  1844.  Strauss,  Meyer,  hold  to  two  traditions.  Luke 
corrects  his  gospel  in  Acts.  On  same  principle,  Mk.  would 
make  ascension  from  the  room  in  which  he  met  the  Eleven. 

Some  divide  Lk.  at  v.  44,  and  what  follows  belongs  to 
ascension  day.  Best  view,  as  Mt.  John  do  not  describe  fact, 
the  question  of  time  not  in  them.  Lk.  no  interest  in  time  in 
the  gospel,  till  Acts  where  the  historical  motive  is  prominent. 

Mode  significant.  Separation  from  disciples  in  act  of 
speaking  and  blessing  prevents  the  idea  of  his  continuous 
offices.  The  words  of  angels,  assume  continued  care  of  his 
church,  and  sanctions  the  attitude  of  the  church  as  one  of 
expectation,  and  of  laborious  watching. 

And  the  disciples  returned  to  Jerusalem  and  continued 
with  one  accord  in  prayer  and  supplication  with  the  women, 
and  with  Mary  the  mother  of  Jesus,  and  with  his  brethren. 


